These outlines are intended as "teaching guides" to the study of any particular topic. The outlines may leave many unanswered questions as to details since those details would be answered in the process of teaching from the scripture references provided. In addition, there may be vocabulary references and subject references that are unfamiliar. Hopefully before too long, all the necessary topics will be available to provide a balanced and complete theology.

Pronunciation guide

GREEK: Verbal Orientation

Hebrew Verbal Orientation

Return to LETTER bar


Abiding (theology of abiding)


Abrahamic Covenant by Dwight Pentecost

Abraham's bosom:  this goes to topic Death: Physical death

Abraham's growth process

The Abyss


Acts 2:38 discussion



Administration: Spiritual gift

Adultery and fornication

Adversities: Orientation

Age of Accountability



The Alien Mentality for Christian living

Ambassadorship: professional Christian ambassador


Angel of the Lord


Angelic conflict: intensification

Angelic Infiltration

Angelic Observation


The Antagonistic Environment





THE Apostasy of 2 Thes. 2:3

The Arm of the Lord


The Armor of God

Ascension and Session of Christ

Astrology: See The Occult

ATONEMENT (Unlimited)


Auto eroticism



A. 2 Cor. 9.9 - Divine righteousness  
B. 2 Tim. 2.13 - Divine faithfulness

2. The word of God: 1 Peter 1.23, 25

3. The Messiah of God:

A. Jn. 12.34 - Christ remains forever (Jn. 8.35-the Son remains forever)
B. Jn. 14.10 - The Father abides in Christ
C. Heb. 7.7, 24 - Messiah's priesthood
D. Jn. 1.32-33 - Ministry of the Holy Spirit
E. Principle of resurrection producing fruit: Jn. 12.24

4. The unbeliever:

A. Jn. 3.36 - the wrath of God abides on him
B. Jn. 5.38 - does not have the word abiding in him
C. Jn. 8.34-35 - the slave does not remain in the house forever.
D. Jn. 9.41 - your sin remains (result of creature arrogance)
E. Jn. 12.46 - abides in darkness
F. I John 3.15 - does not have eternal life, abiding in him.
G. 2 Cor. 3.14 - principle of hardness of heart

5. Salvation: (relationship abiding) a status of relationship and position.

A. The plan: Rom. 9.11 - God's plan is established and "remains"
not from works, but from God's own character.
B. John 6.27 - The gospel "food" remains unto eternal life
C. Jn. 6.56-57
D. John 12.46 - might not remain in darkness
E. 1 John 2.17
F. 1 John 4.15
G. Presence of the Holy Spirit: Jn. 14.16-17; 1 Jn. 2.27a
H. Heb. 10.34 - the better and abiding possession

6. Experience: fellowship abiding 

A. True discipleship: John 8.31; 2 Tim. 3.14
B. 1 John 3.24 (transition) he who keeps his commandments abides in him.

1. 1 Jn. 2.24; 2 Jn. v. 9
2. Keeping his word constitutes abiding in him.
At I Jn. 2.6 - it is called walking as he walked.

3. keeping his word or walking as he walked - is the expression of Christ's quality of love to others. I Jn. 3.23;

4. I Jn. 2.25 with 4.12 - keeping his word and walking in love

C. The next transition is at I Jn. 2.10 - The one who loves, ie, keeps his word, walks as he walked -- abides in the light.

1. Thus, the correlation at 1 Jn. 1.7 - if we walk in the light as he is in the light, we have fellowship.

2. And the mandate at Eph. 5.8c

3. Also - I Jn. 2.27-28 - abide in Him, ie, learn and use truth in order to walk as he walked by reflecting his love.

D. John 15.4-11

1. The mandate: v. 4
2. The principle of production: v. 5
3. Failure, neutralization and discipline: v. 6

4. v.7-8-abide in me and my words abide in you as at I Jn. 2.24 and 2 Jn9, results in spiritual production. ("my words" = the seed of I Jn 3.9, which is the Word of God.)

5. V. 8 - become (or demonstrate yourselves as) disciples. Corresponds with the principle at Jn. 8.31.

6. V. 9-10 indicates that this whole spiritual life function is a provision from Christ's love in the same way that Christ's spiritual life was provision from the Father's love.

7. Abide in my love: command to participate in the spiritual life provisions made available from Jesus. CF 1 Jn. 4.16

E. Abiding in death: 1 Jn. 3.14
F. The evidence of abiding in him: love - 1 Jn. 4.12-13

1. Abiding in Him is a mandate for the Christian way of life (CWL).
1 Jn. 2.27-28

2. Keeping his commandments is a mandate for the CWL. This involves having his word abide in you where it guides and controls.

3. The one who keeps his commandments abides in him. 1 Jn. 3.24

4. Abiding in him means to have rapport and fellowship with him based on conformity in viewpoint (way of life) 1 Jn. 2.6.

5. When we abide in him (express love) we are functioning in light.
walking in the light - 1 Jn. 2.10; 1.7

6. Walking in the light means no stumbling - 1 Jn. 2.10
abiding in him means no sinning - 1 Jn. 3.6, 9

7. The one who abides in him cannot sin; ie, violate standards of Divine righteousness as measured by love.

8. The believer can choose to step out of the light by succumbing to the pull of the sin nature (OSN).

9. Once under the control of the OSN, he will sin. Jas. 1.14-15

10. When you choose to follow the pull of the OSN, you choose to stop abiding in him.

11. This shuts down the protection provision of his seed with the result that sin occurs.

12. That which prevents the believer from sinning is his seed abiding in him.

a. Thus, if the seed abides in him, ie, fills and controls the soul- then the soul will not sin.

b. The seed is the word of God.

1. 1 Pet. 1.23
2. 1 Jn. 2.24; 3.24; 2 Jn. 9
3. Jn. 15.7-8
4. Psalm 119.11
5. Jn. 8.32

c. The seed is not the spark of spiritual life.
d. nor is the seed the filling activity of the Holy Spirit.

13. After Pentecost, 30 AD, because of the indwelling presence of the
Holy Spirit, fellowship includes the filling of the Spirit.

a. The flesh cannot save
b. Christ came as a sin offering to reject the sin (nature) in the flesh.

c. purpose: so that Divine righteousness could be reflected in the believer by walking in the Spirit and not in the flesh. Rom. 8.4

d. Salvation accomplishes positional deliverance from the flesh.
e. Thus, the believer is not in the flesh but in the Spirit.
f. But the believer still has a sin nature.
g. So he has an obligation - not to the flesh, but to the Spirit.
h. When you are in the Spirit, you cannot sin. Gal. 5.16

i. You must first quench the Spirit by rejecting the influence
of Bible Truth communicated by the Spirit.

j. When the H.S. is quenched, the sin nature takes control and produces sin.

k. Same principle at 1 Jn. 3.6, 9 with regard to abiding in Christ.

7. Christian way of life activity:

A. 1 Cor. 7.24 - Doctrine of status quo
B. 1 Cor. 13.13 - Now abides -- faith, confidence and love
C. 1 Tim. 2.15 - The woman's basis for stability and deliverance from
her emotional weaknesses.
D. Heb. 13.1 - let brotherly love continue
E. Heb. 13.14 - the alien status of the believer
F. Example of love: I Jn. 3.17-18

8. The reward seat of Christ: 1 Cor. 3.14 cf Jn. 15.16

9. The eternal new heavens and earth: Hebrews 12.27


1. The goal for Abraham as a family priest: Gen. 18:19
His success: Gen. 26:5, 24 - my servant

2. The process of growth and stability:

A. His eventual success is measured by the term, "friend of God." James 2:21-23
B. progress can be traced through Hebrews: 11:8, 9, 17-19
C. Progress can be be traced through the 10 tests which brought him to stability.

3. FIRST TEST: Humility in worship and in morality (separation from evil)

a. The idolatry of Babylonian evil. Joshua 24:2
b. The mandate: Gen. 12:1-3 (before he dwelt in Haran - Acts 7:2-3)
c. Failed: Gen. 11:31
d. Passed: Gen. 12:4-7; Heb. 11:8
e. Application: 1 Cor. 6:19-20; 1 Pet. 1:13-17

4. SECOND TEST: Necessity details (famine crisis)

a. Gen. 12:10a - famine
b. Provision: principle of Mat. 4:4 (Gen. 12:7 with Josh. 1:5 and Ps. 118:6)
c. Consequence of failure: Gen. 12:11-20
d. Recovery: Gen. 13:3-4

5. THIRD TEST: Follows on the recovery from the previous failure.

a. A test to measure character progress in connection with details of life.
(best of the land) Gen. 13:5-7
b. Passed: Gen. 13:8-12
c. Divine encouragement: Gen. 13:14-18
d. Then about 10 years of growth and stability.

6. FOURTH TEST: Detail of life generosity

a. Aid to others: time, energy, resources - Gen. 14:1-12
b. Passed: Gen. 14:13-16
c. As a result, he was used to provide protection for a center of evangelism in Salem, under the family priesthood of Melchizedek. Gen. 14:18
See Topic: Melchizedek
d. After the victory: worship - Gen. 14:21-24
e. Detail test - surplus: Gen. 14:21-24

1. Maintains objectivity toward evil: Sodom
2. Expresses integrity in his motivation for service
3. Allows others their privacy: V. 24

7. FIFTH TEST: Gen. 14:21-24 - surplus details of life (wealth)

a. Separation, promotion of truth, worship.
b. New information from God. Gen. 15:1-21

8. SIXTH TEST: Orientation to God's plan (Divine policy vs. human policy
Gen. 16:1-16

a. Abe is 85
b. The problem: Sarai is barren - v.1
c. Human viewpoint solution: surrogate motherhood -v. 2
"I shall obtain children through her."
d. Operation concubine: v. 3 - Never authorized by God - Gen. 2:24; Ex. 20:14; Ec. 9:9; Prov. 5:15-20; 1 Cor. 7:1-2; Heb. 13:4
e. The birth of Ishmael: V. 15-16 - From him comes the Midianites who proved both a blessing and a curse to Israel during the 40 years after the Exodus.
f. A time of silence for 13 years. Gen. 16:16 and 17:1
g. Then Divine revelation to confirm details of the Abrahamic covenant. 17:1-14

9. SEVENTH TEST: Power test (divine ability vs. human ability) Gen. 17:15-27

a. Must take God at his word: doctrine of endurance through faith rest.
b. Must apply principle of Gen. 18:14a - Is anything too difficult for God?
c. V. 18 - he fails the test.
d. But recovers immediately: V. 22-27
e. Principles to help in the power test.

10. EIGHTH TEST: Brotherly love - concern for Lot. Gen. 18:16-33; 19:27-29

11. NINTH TEST: Detail of life test: life and death issue - V. 20:1

12. TENTH TEST: Genesis 22 - love for God - total dedication through
maximum application of faith rest.

13. Therefore: Hebrews 11:8, 9, 17-19; James 2:21-23; Jn. 8:56

14. Maximum blessing in his Christian experience: Gen. 24:1; 25:7-8

15. Maximum success as a family priest: Gen. 26:5

16. But Abraham's ultimate failure was a consistent weakness throughout his whole life.
Gen. 25:6a - concubines (permitted by God but never condoned)
Did not neutralize him overall, but the doctrinal principle of negative consequences applied as it did even in David's case, and with everyone else who violated the Divine design.
Observe the family disruption that resulted. Verse 25:6b


1. The issue of accountability:
Ec. 12:13-14; Heb. 4:13; Mat. 12:36

2. Accountability in eternity:

A. For the unbeliever: the last judgment
Rom. 2:5-6; 1 Pet. 4:5; Mat. 16:27; Rev. 11:14-18

B. For the believer: the justice seat of Christ
2 Cor. 5:10; Rom. 14:10-12; 1 Cor. 3:10-15

3. Accountability in time:

A. Law of sowing and reaping:
Gal. 6:7-9; Col. 3:24-25; Is. 3:10-12; 1 Kings 8:31-32

B. Divine discipline: Heb. 12:6; 1 Cor. 11:30


Acts 2:38 discussion:

1. And Peter said to them: The Jews who were listening

2. Repent: metanoeo = aorist active imperative, command -

A. 2nd person plural = "you all" --

B. It means to change the mind, thus, change your mind

3. and let each one be baptized: aorist passive imperative

3rd person singular - which provides a SYNTACTICAL break and introduces a separate idea.

A. This is the word that corresponds to mathematical relationships - SYNTAX - the relationship of words to each other within a common context.

B. The reason there is a syntactical break is because of the change from the 2nd person plural to the 3rd person singular.

C. The 2nd person occurs again in the word - you shall receive -

D. What that does is to provide a parenthesis between the word repent and the word receive. - as follows

E. Repent you-all (and let each one be baptized "because of" the forgiveness of sins) and you-all shall receive the gift of the H.S.

F. The Greek has a 3rd person for the imperative - and it is best rendered as "let him or her" - but here we have a personal adjective, hekastos, which = each, thus, "let each one be baptized."

G. The passive voice simply indicates that the subject must receive the action of the verb "baptize."

4. FOR the forgiveness of your sins: A big question centers around the translation of the word rendered "for." The word is "eis." It is a preposition which has a variety of uses.

to, toward, for, unto, because of: context must determine.

A. So the question that is asked: is baptism "for" the forgiveness of sins or "because of" forgiveness of sins?

B. In other words, do I get baptized in order to receive forgiveness or in order to testify to the forgiveness I received when I trusted in Christ?

C. Acts 10:37-48 makes it perfectly clear that "salvation" occurs at the moment of time that someone believes.

1. In Acts 10, they were listening to Peter's gospel message, and while he was still speaking, believed in their soul what he was teaching.

2. Immediately, they received the Holy Spirit because they were of course, saved at that moment of belief.

3. Then Peter suggests that they should receive water baptism SINCE they had already received the Spirit - ie, were saved.

4. Thus, it should be clear that the ritual of water baptism -

a. Did not save them

b. Did not cause them to receive the Spirit

c. But was a testimony of their salvation "after the fact" of being saved and "cleansed" from their sins.


D. cf. Mt. 3.11, I baptize you with water for (eis) repentance-

Not - to produce repentance, but "because" repentance has already taken place.

CF - Luke 3:7-8, "John was saying to the multitudes who were going out to be baptized - - - bring forth fruits in keeping with repentance - - -."

Does this not tell us that the repentance comes first and then they were baptized to demonstrate that they had repented?

E. Notice Mat. 12:41, They repented "at" (eis) the preaching of Jonah. They repented because of the preaching of Jonah.

5. And you shall receive: now we return to the 2nd person plural which ends the parenthesis and continues the thought from the first verb "repent."

A. In other words, let's read it and skip the parenthesis.

Repent and you shall receive the gift - - -.

B. What is the basis for receiving the gift of the Holy Spirit, Repentance or baptism? Clearly, it is repentance alone (repentance and faith being synonymous).

6. The reason Peter even mentions being baptized - and so closely in connection with receiving the H.S. (being saved in this instance) is because water baptism was a testimonial required as evidence of one's repentance (change of mind or faith).


7. Paul does not place the same kind of emphasis on water baptism because its purpose had been distorted and abused (like so many other things within the early church). 1 Cor. 1:14-17

Return to BAPTISMS topic



1. Isogogics: The bible must be interpreted in the time in which it was written.

A. The noun: huiothesia, refers to a Roman custom in Paul's time
B. Described in Galatians 4:1-2
C. There was a ceremony for recognition of someone inside the family.
D. The son wore a toga of childhood until this time.
E. Was given the toga of manhood at this time and accepted into the
family as an adult will full family privileges.

F. Also received a ring of the family, which was the instrument of
personal responsibility. He could now make decisions for himself
concerning military, business, politics and marriage.

G. The word thus means, to be placed as an adult son with the full
privileges and responsibilities of being in the family.

2. Application to God's plan: Remember, all human analogies break down.

A. The unbeliever is the child in his minority. Gal. 4:3
B. When he becomes a believer, he becomes an adult son.
C. This is through union with Christ and is permanent.
D. As such, he now has full privileges and responsibilities in the
family of God.

3. Adoption is based on the eternal plan of God. Ephesians 1:5

4. The mechanics of adoption:

At the moment of salvation, God the Holy Spirit takes that believer and places him into union with Christ through the Baptism of the Holy Spirit.
Since Jesus is an "adult" son, all who are IN CHRIST are adult sons.

5. The time of adoption: We are first a child and then a son.

A. First an unbeliever and then a son of God.

B. It is the new birth which actually accomplishes our salvation.
John 3:3-16; 1:12; Titus 3:5;

C. And in the spiritual arena, at the moment of being born into the family of God, we are also placed as adult sons in that family.

6. The guarantee or evidence of our adoption is the indwelling presence of
the Holy Spirit. Gal. 4:6;

7. Implication of adoption:

A. Freedom to have relationship with God. Freedom toward God.
Gal. 4:5
B. Not freedom toward the human race, but toward God.
C. Freedom to function in the plan of God without fear or worry or threat.
D. Man is dead to God before salvation and adoption.
E. Adoption is being alive to God as a son to a father.

8. Future aspect of adoption: Romans 8:23
The resurrection body

9. Application note: We are adult sons in "position" but we begin the experience
of our Christian way of life as babies and must grow up to be strong in the Faith.
1 Pet. 2:2; 2 Pet. 3:18


1. Definition: Any deviation from God's design for the function of sex.
God's design is: one man and one woman in marriage, 1 Cor. 7:2; Gen. 2:18-25

2. Greek words used:

A. moicheia: noun that means adultery.
Sexual deviation while married. (plus others in the word group)

B. porneia: noun usually translated fornication.
This refers to sexual deviation in general (married or unmarried).
It is also used for the religious prostitutes of the Greek temples.

3. Adultery is prohibited in the 10 commandments. Ex. 20:14; Deut. 5:18

A. The 10 commandments are designed for the preservation of human
morality and freedom in a social context.
B. Such preservation is found only through adherence to the 4 divine
institutions of morality which God designed for the entire human race.

1. personal freedom
2. marriage
3. family
4. social establishment (nationalism)

C. This command preserves freedom through observing the institution of marriage.

4. Marriage, which is God's design as the boundary for sexual activity, is a picture
of the spiritual relationship between Christ and the church. Eph. 5:22-33

A. the positional union that exists from the point of salvation. 1 Cor. 6:17

B. The intimate soul relationship that is built between Christ and the believer through the growth process of learning God's word.

C. The promised "oneness" through resurrection and the marriage of the Lamb.

5. In the Old Testament, marriage was an illustration of the relationship between
Yahweh (The LORD) and the nation of Israel, His people, the wife of Yahweh.
Jeremiah chapters 2, 3, 13; Ezek. 16, and 23

6. When God's design is violated through sexual deviation, it is paramount to a
rejection of the doctrine of positional truth and the bride of Christ.

7. It is also a rejection and rebellion against God's design for human happiness
through sex. ie, the marriage relationship.

8. In addition, such deviation from the "natural" design of God causes a distorting and darkening affect on the soul, so that the person is neutralized from true happiness in both physical and spiritual life. Prov. 6:32-33; Hosea 4:10

9. In addition, there is also the potential for physical consequences from having more than one sexual partner.

10. These principles are the reasons why divorce was permitted on the grounds of
porneia - sexual deviation. Mat. 5:32; 19:9; Luke 16:18; Deut. 24:4

11. In view of the symbolic nature of marriage, the concept of adultery is used to
describe spiritual apostasy and rebellion against God.
Jer. 3:8-10, 20; Ezek. 16:23-43; 23:24-28;
As well as used to describe "religion" - Rev. 17:1-5

12. Protection against adultery:

A. Morality teaching that results in a devotion to the principle of marriage.
B. Total occupation with one's spouse in the marriage relationship.
C. Doctrinal teaching as to the spiritual significance of marriage.
D. Basically, total occupation with the Bridegroom, Jesus Christ.


ADVERSITIES: Orientation to

1. Psalm 34:17

A. The righteous cry: indicates the reality of pressure in their life
and the need that results from that pressure.

troubles: tsarah-something narrow that presses in on you

B. Yahweh hears: indicates prayer access based on the believer
being IN FELLOWSHIP with God. ie, no un-confessed sins in the life as per Psalm 66:18.

C. And delivers: the specific provision of God to meet the need of
the trusting believer. Lamentations 3:19-26

1. Deliverance does not mean removal of the trouble.
2. But it does mean the spiritual sustenance needed to endure. 1 Cor. 10:13

D. Believer's failure and victory: Proverbs 1:24-32

2. Application of the plan of God to adversity in time.

A. Psalm 9:7-8
B. Psalm 37:35-40
C. Psalm 91:14-16
D. Psalm 138:7-8
E. Romans 8:28-30 - emphasis on salvation status
F. Romans 8:31-32 - emphasis on experiential provision.

3. Application of salvation security: Rom. 8:35-39

4. Application of resurrection: Romans 8:18

5. The resource of divine power: 2 Cor. 4:7-12, 16;
Philippians 4:11-13; Proverbs 24:10; Eph. 6:10-18

6. Apply the doctrine of testing: 1 Pet. 4:12; Rom. 5:3-5; Jas. 1:2-4

7. Apply the doctrine of rewards: 1 Pet. 4:13; 2 Cor. 4:17-18;

8. Application of faith rest: 1 Pet. 4:19; Philip. 4:6-7

9. Application to geological crisis: Psalm 46:1-3

10. IN ALL these things we overwhelmingly conquer:
Romans 8:35-37; Psalm 91:1-10


1. Alcoholic beverages are bona fide: Gen. 14:18; 27:25; Ps. 104:15 (yayin)
Titus 2:3; 1:7; 1 Tim. 3:3; 5:23; John 2

2. But getting drunk is always condemned by the Bible as a sin. Isaiah 5:11, 22; 28:7-8; Rom. 13:13; 1 Cor. 5:11; Prov. 20:1; 23:20; Hab. 2:5; 1 Pet. 4:3.

3. Wine is "off limits" entirely for certain individuals.

A. To the priests while they performed their service. Lev. 10:9
B. To a person under a nazzarite vow (temporary): Num. 6:3, 20
C. Kings (rulers): Prov. 31:4-5

4. Wine can be used for medical purposes: 1 Tim. 5:23

5. Wine in excess is for the loser in life. The one who fails to utilize divine provisions for handling pressure and adversity. Prov. 31:6-7

6. The fruits of using excess wine.

A. Takes away common sense and dulls the senses, causing you to do things you would not otherwise have permitted. Gen. 19:32

B. Causes unusual, abnormal behavior. 1 Sam. 1:12-16
C. Impedes one's ability to defend himself. 2 Sam. 13:28-29
D. It distorts the character of man: Esther 1:10-11
E. Distorts the judgment of those in authority: Pr. 31:4
F. It is a depressant which dulls the senses: Pr. 31:6-7
G. Distorts judgment: Isaiah 28:7
H. Causes sickness, vomit, etc: Is. 28:8; 19:14; Hos. 7:5:
I. Severe mental and physical depression: Jer. 23:9
J. Distorts the thinking of the soul: Hosea 4:11
K. Makes a fool of the one who is overtaken by it. Pr. 20:1
L. Eventually leads to poverty: Prov. 21:17; 23:21
M. Shows one's lack of wisdom and common sense. Pr. 20:1
N. Drunkenness diminishes one's concern for personal safety and self respect. Gen. 9:20-23.

O. Drunkenness aided the downfall of the Chaldean empire. Dan. 5
P. Alcoholism is an ingredient that leads to national disaster. Is. 28:1-9; Joel 1:4-6
Q. Alcoholism removes moral standards and restraints: Joel 3:3
R. Wine is used for seduction purposes: Hab. 2:15-16
S. The life of the drunk: Prov. 23:29-35

7. Drunkenness is used as an analogy to spiritual apostasy. Is. 28:1; 29:9; 51:21

8. Drunkenness is used to describe the condition of the soul when controlled by the sin nature. Ephesians 5:18.

9. Daniel completely avoided all wine (as well as other things) for health reasons and was physically better for it. Dan. 1:5-16

10.The doctrine of separation applied to drunks: Prov. 23:20-21; 1 Cor. 5:11

11. Conclusion (just in case it is not clear): Wine is a bona fide beverage for believers, but wine in excess and drunkenness is off limits for ALL believers in order to maintain fellowship with God.

12. Question: Is alcoholism a sin or a sickness?
Answer: it is a SIN.

A. It is a rejection of divine solutions for the pressures of life.
B. It is an attempt to escape reality and hide from self and problems.
C. It is true that there results a "physical" need for wine from excess use, however, the real issue is in the soul and it is a sin issue.

The Alien Mentality for Christian living

1. The unbeliever is a citizen and child of Satan's kingdom.

A. John 8:44a, 38, 41
B. According to the course of this world. Eph. 2:2
C. Dominion of Satan. Acts 26:18
D. Dominion of Darkness. Col. 1:13

2. The believer has been transferred out and into God's kingdom of light. Jn. 12:46

A. Col. 1:13; Acts 26:18
B. Ephesians 5:8
C. Not of this world. John 17:16
D. Citizenship in heaven. Phil. 3:20

3. Therefore, we have an alien status in this world.

A. Sojourner: parepidāmos - 1 Pet. 1:1

1. Emphasis on visitor or stranger: one who is just passing through
2. But moving in a specific direction - toward a specific goal: ambassadorship.

B. Aliens: paroikos - citizenship in a foreign country: 1 Pet. 2:11
C. Old Testament anticipation: Heb. 11:13-16
D. So we must ask the question, "Why are we here?"
For pleasure or for business?

4. Our purpose for being here is to represent divine truth to the world. Jn. 17:18; 20:21

A. Mat. 28:18-20
B. Acts 1:8
C. 2 Cor. 5:20
D. 1 Peter 2:9

5. Because of our alien status we live in an antagonistic environment.

A. Spiritual conflict:

1. Satan and the forces of darkness.

a. Eph. 65:12; 2 cor. 10:3-5
b. Doctrines of demons: 1 Tim. 4:1

2. Humans under darkness delusion.

a. Darkness hates the light: Jn. 3:19-20
b. The world hates believers: Jn. 15:18-20; 17:14

B. Sin nature conflict: 1 Pet. 2:11
From "dead IN sin" (Eph. 2:1) to "dead TO sin" (Rom. 6:11-13).

6. Furthermore, since we have a natural physical affinity to this world, there will be natural physical distractions to our ambassadorship purpose through the details of life.

A. 1 Cor. 7:29-35
B. 1 Tim. 6:9-10

7. Therefore, to endure the antagonism and distractions, we must cultivate the alien mentality.

A. 1 Pet. 1:17, conduct yourselves in reverence during the time of your sojourn (paroikia).
B. Col. 3:1-3, focus your mind on your heavenly home - the things above.

8. The alien mentality requires maximum utilization of time in order to fulfill our spiritual purpose.

A. Eph. 5:16, redeem the time because the days are evil
B. Ps. 90:12, to build wisdom in the soul, "that we may gain a heart of wisdom."
C. 1 Cor. 7:35, benefit, S.O.P. for Christian way of life; undistracted devotion.

9. Our ultimate trust must not be in the country and resources or our visitation.

A. 1 Cor. 7:31, the form of this world
B. Mat. 6:19, treasures on earth
C. 1 Tim. 6:17, uncertainty of riches
D. 2 Cor. 4:17-18 with v. 5:7, "the things which are seen" and "walk by sight."

10. Our trust must be in the country of our citizenship.

A. Mat. 6:20, treasures in heaven
B. 1 Tim. 6:17, but in God

11. Accordingly, human resources are only temporary to sustain physical life.

A. Minimum requirements: food, beverage and covering - 1 Tim. 6:8
B. We are to be content with minimum requirements because our purpose on earth is spiritual not physical.

12. Everything else beyond minimum requirements is surplus and is provided for enjoyment above and beyond spiritual service. 1 Tim. 6:17b, enjoyment = apolausis

13. But in order to keep balance and control in details of life, the alien mentality pursues character growth in self-control. 2 Peter 1:6

14. And thus we fulfill our purpose for remaining on earth by our consistent testimony.

A. Eph. 5:20
B. 1 Pet. 3:15-16
C. 1 Pet. 2:11-12

15. See topic: Ambassadorship



1. The believer is left here on earth to be trained and to function as a professional
Christian ambassador. 2 Cor. 5.17

A. Presbeuō - present active indicative - we function as an ambassador.

huper - on behalf of Christ - cf. Eph. 6.20

B. Presbeia - Luke 14.32; 19.14
C. The clear-cut issue in ambassadorship is "peace making."

2. The Christian ambassador has a heavenly status:

A. At the very moment of salvation we are placed into the body of Christ. 1 Cor. 12.13
B. We are positionally in union with Christ who is seated at the right hand of the
Father. Eph. 2.4-6
C. We have a heavenly calling: Heb. 3.1
D. We have a heavenly citizenship: Phil. 3.20; Col. 1.13
E. A heavenly destiny: Jn. 14.1-3
F. A future heavenly "resurrection" body: 1 Cor. 15.42-54

3. The believer remains here with an earthly function for a heavenly purpose.

A. Prayer of Jesus: Jn. 17.9-21
B. Purpose of the church: Eph. 3.10, 21; 1 Pet. 2.9
C. Purpose of each believer: 1 Cor. 10.31; Phil. 2.15

4. The nature of ambassadorship:

A. Depends on his government for resources and protection

1. Resources: 2 Pet. 1.3-5; Mt. 6.25-34
2. Protection: Hebrews 13.5-6; Is. 54.17

B. Must be familiar with the culture he ministers to:
Orientation to the antagonistic environment
We do not serve in a "friendly" nation.

1. The curse on the earth: Rom. 8.18-22
2. Satanic opposition: Eph. 6.11-12; 1 Pet. 5.7
3. opposition from the world: Jn. 3.19-20; 15.18-21; 2 Tim. 3.12
4. opposition from the sin nature: 1 Pet. 2.11; Gal. 5.17; Rom. 7.14-23

C. He must know the constitution of his own government.
this involves proper training and preparation - Point 4.

D. Must follow the constitution of his own government.
Testimonial impact through sinless consistency

5. The issue of professionalism:

A. The nature of the mission requires competency. Rom. 10.13-15

1. In knowledge: 2 Tim. 3.16-17
2. In utility: "cutting straight" the Word of truth, 2 Tim. 2.15
3. In manner: 2 Tim. 2.22; Col. 4.5-6

B. Competency requires preparation:

1. Equipping: Eph. 4.11-12
2. Integrity: 1 Peter 3.15-16

C. the nature of the opposition requires preparation.

1. 2 Cor. 11.13-15
2. Eph. 6.10-18
3. Eph. 4.14 - waves and wind

D. Inadequate preparation produces - -

1. shame: 2 Tim. 2.15
2. defeat: Eph. 6.10-11
3. No information for others: 1 Pet. 3.15

E. The professional described:

1. He has possession of "state of the art" equipment
2. He knows how to use his equipment with optimum efficiency.
3. He maintains consistent moral integrity so that "the company" be not maligned.
4. He has ability to troubleshoot problem areas in his field.
5. He functions as a servant to others: Grace - humility, compassion, love

6. Every Christian ambassador has a divinely provided specialization -
called a spiritual gift.

A. 1 Cor. 12.4-7
B. Rom. 12.4-8
C. 1 Peter 4.10-11
D. But whatever his specialization may be, he is still responsible for the general representation of truth to others.

1. To the unbeliever: Col. 4.5-6; 1 Pet. 3.15-16; 2 Tim. 4.5
2. To the believer: Rom. 14.17-19; 15.1; Gal. 6.1-2

7. the attitude of the ambassador:

A. Toward God: Phil. 1.21; 4.13; 1 Pet. 1.17; Rom. 14.7-8
B. Toward self: 2 Cor. 3.5; 4.7
C. Toward others: 1 Cor. 9.19-23; 10.31-33; Rom. 1.14-15
D. Toward the gospel: Rom. 1.16; 2 Tim. 1.7-8

8. Motivation for the ambassador comes from a constant focus on the character of God.
1 Pet. 1.17- recognition of His character attributes as they apply to your job description.

A. Eternal: We can depend on Him during the entirety of our lifetime.

1. Our refuge: Deut. 33.26-27
2. His grace provision is everlasting: Psalm 118.29

B. Sovereignty: the sovereign intent of God toward the believer here on earth. Phil. 1.3-6

C. Righteous: The believer has the resource to fulfill God's righteous standards Rm. 8.1-4

D. Justice: God will never compromise His justice and righteousness Job 34.12; 37.23

E. Love: God always wants what is best for us.

1. The believer is under God's salvation love. Col. 3.12
2. The Lord loves the righteous: Ps. 146.8
3. God's love provides what we need: Rom. 8.32
4. God loves us even in discipline: Heb. 12.5-13

F. omniscience: God knows the needs of the ambassador. Mt. 6.8,25-34

G. omnipotence: God has the power to handle any crisis.

1. Salvation security: 1 Peter 1.3-5
2. Physical protection: Heb. 13.5-6
3. Power for resources: 2 Cor. 9.8-10
4. Power for service: Acts 1.8; 2 Cor. 4.7

H. Omnipresence: He will never be away from us

1. Mt. 28.18-20
2. Heb. 13.5-6

I. Truth: The reliability of his promises:

1. Promise of salvation: Titus 1.2
2. Promise of benefit in life: Micah 2.7

J. Constancy: God is faithful in the application of his character and truth.

1. All his work is done in faithfulness: Ps. 33.4
2. God does not change the nature of his character: Mal. 3.6
3. God is faithful concerning his salvation promise: 1 Cor. 1.8-9
4. 1 Peter 4.19

9. The professional attitude in the face of adversity:

A. Rom. 8.28
B. 2 Cor. 4.13-18
C. Death:

1. Yours: Rom. 8.35-39; Phil. 1.21-24; 2 Cor. 5.1-10
2. Others: believers -1 Thes. 4.13-18
3. Others: unbelievers -2 Pet. 3.9; 1 Tim. 2.4; Jn. 7.17; 12.32; Rm.1.21-32; Deut. 32.39
4. Even children: principle from 2 Sam. 12.23

10. The compromised ambassador:

A. Phil. 1.12-18

B. 2 Tim. 4.10 - Demas

C. 1 Tim. 3.6-7

D. 1 Tim. 6.3-5, 20-21

E. 2 Tim. 2.19-26

F. 1 Tim. 1.19-20 G. Divine discipline: 1 Cor. 11.30

H. The justice seat of Christ: 1 Cor. 3.10-15

11. The message of the ambassador:

A. General speech: Col. 4.5-6
B. 1 Thes. 2.3-7
C. But no compromise: Gal. 1.6-10; Acts 4.1-20; 5.17-32

12. See Topic: The Alien Mentality

Return to Archive C, Christian way of life.


ANGELS: Must link to new page and then return.


1. The angel of Yahweh is a title for the 2nd member of the Godhead.

A. This title is used to indicate his ministry of visibly representing the character and authority of the Godhead to man.

1. angel: is malak = messenger, agent, representative.

2. Yahweh: the personal name of God which emphasizes His absolute existence. Ex. 3:13-15; Psalm 90:3

B. As the messenger of Yahweh, he bears the name and the character of Yahweh. Ex. 23:20-23

C. As the messenger of Yahweh, he serves as the personal presence of God. Ex. 33:14; Deut. 4:37-38; Isaiah 65:9 with Deut. 9:3-6

2. The angel of Yahweh performs sovereignty activity. ie, controlling the building of a family progeny. Gen. 16:10 with v. 13 - called "el"

3. The angel of Yahweh accepts Abraham's sacrifice as directed toward Himself. Gen. 22:11-12

4. Divine activity is ascribed to the angel of Yahweh at Gen. 22:15-18.

A. swears by his own character.

B. provides blessing

C. provides the building of posterity

D. claims to be the voice of God.

5. The angel of Yahweh says he is the God of Bethel. Gen. 31:11-13

6. God is identified as the angel (messenger) who appeared to Jacob. Gen. 48:15-16

7. The angel of Yahweh claims Yahweh's policy as His own. Numbers 22:32

8. The angel of Yahweh is identified as the object of the believer's trust, and as being omnipresent. Psalm 34:7

9. The angel of Yahweh has the ability to forgive sins. Zech. 3:1-4

10. The angel of Yahweh who appeared to Moses is identified as God and claims the personal title of Yahweh. Ex. 3:1-15 with 4:5.

11. The title Angel of God is identified as Yahweh, the one in the pillar of cloud and fire. Exodus 13:21-22

12. In judges 2:1-5, the angel of Yahweh is identified as the one - -

A. Who brought up Israel from Egypt.

B. Who led them into the land.

C. Who made a covenant with the fathers.

13. In judges 6:11-25, the angel of Yahweh is identified as Yahweh and then both designations are identified as the angel of God.

14. Judges 13:9-23

A. v. 9 and 15: Angel of God is the same as the angel of Yahweh.

B. v. 21-22: when Manoah identified the one speaking with him as the angel of Yahweh, he accepted Him as God.

15. The angel of Yahweh is identified as Yahweh Himself. 1 Chron. 21:16 cf. 2 Chron. 3:1.

16. Those who saw the angel of Yahweh identified Him as God and feared for their life because of a well-known principle stated at Ex. 33:20.

A. Gen. 16:13

B. Judges 6:22-23

C. Judges 13:22

17. And the bible says many times that no one can or has seen God. John 1:18; 1 Tim. 6:13-16; 1 John 4:12.

18. But specifics indicate that it is the Godhead's pure essence which cannot be seen. Ex. 33:20. It is the Father Himself - John 6:46.

19. So then there is a visible manifestation of the Godhead which does not threaten death to those who see it. That visible manifestation is the 2nd member of the Godhead. John 1:18; Col. 1:15; Heb. 1:3

20. This is called a theophany. From the Greek, theos + phaino, and occurred in a variety of ways.

A. Sometimes as a man: Gen. 32:24-32; Gen. 18; Josh 5:13-15

B. Sometimes as an inanimate object:

1. burning bush: Ex. 3

2. cloud: Ex. 33:9-23

3. pillar of fire: Ex. 33:9-23 (Ex. 13:21-22; 14:19, 24; 1 Cor. 10:1-5)

4. God of Israel in the cloud. Ex. 24:9-18

21. So in conclusion, any manifestation of God in the old testament was the pre-incarnate Son of God, the Lord Jesus Christ.

22. And in the New Testament, during the incarnation, Jesus Christ is the exact reflection of God's essence. God in the flesh.

John 1:18; Titus 2:13; Col. 2:9; John 20:28-29

Return to study on Angels



1. When Satan sinned against God, he was sentenced to the lake of fire for
all eternity. Ezek. 28.19b; Mt. 25.41

2. Satan's ultimate goal to win escape from this sentence is to totally discredit and destroy the character and viewpoint of God so as to displace Him as the sovereign of the universe.
Is. 14.14

3. Prior to the incarnation, his primary activity was to attack the Messianic
promise as it was systematically amplified throughout man's history.

A. Cain: Gen. 4.1-8; 1 Jn.3.12-15
B. Angelic infiltration: Gen. 6.1-12; 1 Pet.3.18-20; 2 Pet. 2.4; Jude 6
C. David: 1 Chron. 21.1
D. Israel in Babylon: Dan. 10.10-11.1
E. Israel restored: 3.1-2

4. Upon Messiah's arrival:

A. His birth: Mt. 2.1-18
B. His ministry:

1. beginning: Luke 4.1-12 - 40 days
2. during: Luke 4.13 - a later time

C. At the cross: Lk. 22.3; Jn. 13.2; 13.21-27; 1 Cor. 2.8

5. But because of Messiah's victory on the cross, God has assigned defeat to Satan and his darkness system. Jn. 12.31; 16.11

A. The Church is the instrument of proclaiming and demonstrating that defeat to the fallen angels. Eph. 3.10-11

B. Thus the neutralization of the darkness system is viewed as an on-going process. 1 Jn. 2.8, 17

6. However, God has allowed Satan's present authority and influence to continue in accordance with his perfect wisdom and timing. Ps. 92.5-9

7. This explains his present status and function

A. 1 Pet. 5.8 - roaring lion
B. 2 Cor. 11.14 - angel of light
C. 1 Thes. 3.5 - the tempter (Mt. 4.3)
D. Rev. 12.10 - accuser

8. The principle of his intensified efforts in a future context: Rev. 12.12
Application via two factors ---

A. Satan's assumed victory over Christ at the cross -
B. Christ's "surprise" victory through resurrection -
C. Thus, intensification because Christ has claimed victory.

Col. 2.14-15; Heb. 2.14-15

9. And since Christ is seated at the right hand of the Father, Satan's attack
is directed against Christ's representatives on the earth - Church age believers
1 Pet. 5.8; Eph. 6.11-12; 1 Pet. 2.9; 2 Cor. 5.20

10. Therefore, the days are evil: Eph. 5.16

11. Therefore Divine combat provisions: Eph. 6.10-18; Rom. 13.11-14

12. Terminology which indicates an intensified transition in God's plan and
gives logical reason for Satan's intensified efforts.

A. 1 Cor. 10.11 - Upon whom the ends of the ages have come
B. Rom. 13.11 - Knowing the time
C. Eph. 5.16 - the days are evil
D. Rom. 13.12 - The night is almost gone
E. 1 Cor. 7.29 - The time has been shortened
F. 1 Cor. 7.31 - The form of this world is passing away
G. 1 Jn. 2.8 - the darkness is passing away
H. 1 Jn. 2.17 - the world is passing away
I. Jn. 12.31 - now judgment is upon this world
now the ruler of this world shall be cast out.



1. The promise of a coming of a coming savior was given to Adam and Eve
in Gen. 3:15. The seed of the woman is a designation for the true
humanity of the Messiah.

2. Satan's first 2 attempts to prevent the fulfillment of the promise
were directed at individuals.

A. Cain: Gen. 4:7; 1 John 3:12a - personally indwelling the heir
B. Abel: Gen. 4:8; 1 John 3:12b - killing the next in line.

3. But very quickly, Satan learned that the fulfillment was to be some
time in the future and not to be realized in the woman's immediate

4. So being aware that the promised savior must be true humanity, he
devised a plan to destroy the physical purity of the human race and
prevent the arrival of the Messiah. Thus, the angelic infiltration.

5. Satan enlisted several of his angels to procreate with human females
and produce a physically mixed offspring of human and angelic genes.
These were called the nephilim and provide the "pattern" for the
mythological tales of the gods producing offspring from humans.

6. If this pollution of the human race was allowed to become complete,
it would be impossible for the "true humanity" savior to be born.
God's promise would go unfulfilled and his character would be declared
imperfect and flawed.

7. This then would make God's indictment on Satan imperfect and flawed
and Satan would claim a reprieve and escape from judgment.

8. Therefore when the pollution of the human race became too extensive,
God took action to counteract the attack. Ie, the flood - Gen. 6:9-13.

9. God chose a family of believers who were still physically pure in
their genealogy and prepared them to begin a new human civilization.
Gen. 6:9, "perfect in his generations"

10.All the rest of humanity was destroyed in the flood which removed
permanently the impurity.

11. All land animals were also destroyed except for the designated number
from each species. This would be from the natural result of the flood,
although God could have saved all the animals had He chosen, since the
animals were not an issue in fulfilling the Messianic promise. But the
reason only a limited number of animals were preserved was probably to
maintain a balance in the environment of the new civilization.

12.After the flood, Noah and family began a new civilization with totally
pure human genes and divine protection against such a pollution ever
taking place again.

A. The guilty angels were imprisoned.
B. The potential of it occurring again with other angels was removed.
Either the capacity was removed or the divine permission was.

13. The status of the creatures involved after the flood:

A. The believers who died were placed in Paradise in Hades.
Luke 16:22 cf. 23:43

1. Men like Methuselah who died the year of the flood and probably in the flood.

2. The nephilim (the mutant offspring from the angels and women) who used their free will to trust in God would be welcomed into relationship with God and probably placed in Paradise.

B. The unbelievers including any nephilim who rebelled against God,
were placed in torments in Hades. Luke 16:23

C. The angels who did Satan's bidding are imprisoned to await the
lake of fire.

1. 1 Pet.3:19 - spirits in prison
2. 2 Pet. 2:4 - in tartarus,
ie, pits of darkness reserved for judgment.

3. Jude 6 - -- preserved in everlasting bonds under darkness

4. Each of these three passages make it clear that the angels are the ones involved in Gen. 6:1-13 (the sons of God).

5. It is possible that tartarus is also the abyss of Rev. 9:1 and that these demons are released for a time during the day of the Lord judgments to vent their agony and frustrations on unbelieving humanity.

a. There is a demon horde released from the abyss.
b. The only specific reference to demons/angels being in confinement is in tartarus and in connection with those angels who infiltrated at Gen. 6.
c. There is no scriptural evidence that demons are put in confinement after they are cast out of a person.

1. Lk. 8:31, must be compared with Mt. 8:29 and the phrase, "before the time."
This expresses the demons` disorientation and fear, not Christ's policy.
2. Mt. 12:43-45 seems to indicate that the demons remain free and are not imprisoned.

d. Thus, the demons of the infiltration are probably the ones in the abyss, who will be released for 5 months and then re-imprisoned with Satan after Armageddon (Rev. 20.1-3).

Return to Angels article



1. Orientation to the angelic conflict:

A. Creation of angels as an expression of God's perfect character. Psalm 148:2, 13; Col. 1:16

B. Why they were created is not directly taught in the bible, but they are "creatures" and have creature limitations.

C. The primary activity of angels gives a clue as to why they were created. Psalm 148:2; 103:20; Isaiah 6:1-3. Ie, To proclaim and reflect the character of God through praise and service and to have fellowship with Him on that basis.

D. Angels were created with volition so that worship and service would be an issue of choice.

E. God, with His perfect omniscience anticipated the expression of evil by volitional creatures.

F. He allowed this to take place in order to once and for all expose, neutralized and judge evil so that in eternity future, evil will never again be an issue for volitional creatures.

G. Once evil was expressed by angels, God instituted his plan to judge it by creating an inferior creature with the same volitional capacity - man.

H. From the creation of Adam throughout the entire human race, the reality of God's perfect righteousness, justice and love is established through both those who accept divine policy as well as those who reject it.

I. Because of this ultimate purpose for man, he is the object of angelic observation.

1. Elect angels see the promotion of divine policy in the human race and rejoice at the vindication of what they know to be true.

2. Fallen angels see the promotion of divine policy in the human race and realize a confirmation of God's perfect righteousness and justice.

2. In the beginning, all angels rejoiced at the initial creation of the world. Job 38:4-7

3. There was observation and interference in Eden. Gen. 3:1-5

4. There was observation and interference with Cain and Abel. 1 John 3:12; Gen. 4:1-8

5. Observation and interference prior to the flood. Gen. 6:1-7

A. This resulted in the angelic infiltration of the human race and the judgment on man and angel that followed.

1. On man: the flood - Gen. 6:9-13; 7:1

2. On angels: 1 Peter 3:18-20; Jude 6; 2 Peter 2:4

B. Related to this historical occurrence is the purpose for the woman having long hair. 1 Cor. 11:1-10

6. Satan's periodic observation of the earth as his domain. Job 1:6-11; 2:1-5 (His domain: Lk. 4:6; Jn 12:31; 14:30; 16:11; 1 Cor. 2:8; 2 Cor. 4:4; I Jn.5:19)

7. Observation and participation at the giving of the Mosaic law. Acts 7:53; Gal. 3:19; Heb. 2:2

8. Periodic observation and participation throughout the old testament.

A. Gen. 18 and 19 - Abraham and Lot

B. Gen. 32:1-2 - Jacob

C. 2 Kings 6:8-23 - Elisha

D. Limited teaching function: Dan. 8:15-19; 9:22

E. The watchers: Dan. 4:17

F. 1 Kings 22:19-23

G. "national" demons: Dan. 10:20-21

9. Observation during the ministry of Christ.

A. Birth: Luke 2:13

B. Temptation: Mat. 4:1-11 + Luke 4:13

C. Crucifixion: Mat. 26:53

D. Resurrection: Mat. 28:2; John 20:12

E. Ascension: Acts 1:10-11

F. Second coming: Matthew 24:31; 25:31; 2 Thes. 1:7; Rev. 19:14; Mat. 13:24-30, 41-43, 47-50

10. Observation when a person becomes a believer: Luke 15:7, 10 - --- (although probably based on an "announcement" at an angelic gathering)

11. Fallen angels observing believers in the spiritual conflict. Eph. 6:12; 2Cor. 10:3-4; 1 Pet. 5:8

12. Believer's personal guardian angel. Mat. 18:10; Heb. 1:14; Ps. 91:11-13

13. Participation at a believer's death. Luke 16:22

14. Angelic observation of a believer's progress in the Christian way of life. 1Cor. 4:9; 1 Tim. 5:21

15. Observation prior to the completion of the written canon of scripture. 1Peter 1:12. (Now they know the information and seek to see it practiced in the lives of Christians.)

16. Observation of the unrighteous dead as they live out eternity in the lake of fire. Revelation 14:9-11, "in the presence of the holy angels."



1. The words for anger:

A. In the Hebrew there are over a dozen words to communicate anger. Most are simply descriptive. Here are 4 of the more common ones.

1. aph: nostril. Indicates a snorting or blowing. Thus, an intensity of expression.

a. Used of both emotional and objective anger.

b. Used of both God and man.

2. chemah: heat. Indicates acceleration and intensity of thoughts and actions.

3. charah: to burn, start a fire. Same idea of acceleration and intensity of expression.

4. kaas: to be or get angry.

B. In the Greek there are 3 words.

1. Thumos (18 times): used for intense emotional anger.

a. Thumos is expressed through the sin nature. Gal. 5:20

b. It is therefore a sin and not to be expressed by the believer. 2 Cor. 12:20; Col. 3:8; Eph. 4:30

c. Used to describe the fierceness of divine justice 9 times. In this case it indicates intensity rather than emotional anger.

d. The verb, thumoo, occurs only once at Mat. 2:16 for Herod.

2. orge (35 times); verb, orgidzo (8 times):

a. Expresses a controlled, intentional anger either good or bad depending on the motivation.

b. Used of God 28 times; the verb, 5 times.

c. Used for the expression of justice by a government punishing wrong doers. Rom. 13:4-5.

3. parorgismos (1 time); verb, parorgidzo (2 times): Indicates a controlled, intentional anger motivated by the emotion of mental attitude sins like bitterness, jealousy and vindictiveness. Ephesians 4:26; 6:4; Rom. 10:19

1A. Comparison of orge and thumos

All the translations have to struggle with how to handle seemingly synonymous words. Actually, thumos is just a more INTENSE expression of God's judicial wrath (orge).
It is more PASSIONATE than orge, but the two words refer to the same thing.
Thumos is just a more EMOTIONAL expression of wrath (orge).
So the use of the word FURY to express thumos is fine, because it indicates a more passionate idea than simply anger or even wrath.
(Even when used of man, the two words have this relationship.
Eph. 4:31, let all thumos and orge be put away from you.
Col. 3:8, but now put them aside; orge, thumos . . .
Notice that Paul does not make a big deal about what order to put these two words in.
They are both weaknesses of human character in these passages; orge is the ATTITUDE of anger, and thumos is the emotional, passionate expression of that anger.
In the list of sins at Gal. 5, Paul mentions only thumos - and in the plural.)
Now - prior to Rev. 14, in the rest of the New Testament, whenever God's wrath is mentioned, orge is the word used - the emphasis is on judicial wrath as a simple expression of divine disfavor and justice. Thumos is not used.
The only exception is at Rom. 2:8, where, as would be expected, BOTH are mentioned - because God's judicial wrath has both a divine ATTITUDE perspective (orge) and an intense, passionate EXPRESSION perspective (thumos).
And in Revelation, before Rev. 14, God's wrath is viewed from an objective, matter-of-fact, JUDICIAL perspective. Thus, orge is used, and is properly translated as wrath (although anger would be just as good a translation).
As the intensity of God's judgment increases, so also the intensity of God's wrath increases.
Accordingly, after Rev. 14, only thumos is used for God's wrath (or thumos PLUS orge), and orge never occurs alone. BUT orge is still what is being expressed.
At Rev. 11:18, "your wrath came," is the SIMPLE announcement of the arrival of God's judicial wrath via the next stage, which is the bowl judgments.
(or course, some like to think that this means that there was no wrath in the trumpet judgments - but that is another subject).
When the vision gets to the SPECIFICS of this next stage of God's judicial wrath, the focus is now on INTENSITY, and so THUMOS is used.
At Rev. 14:10 reference is made to the ULTIMATE expression of God's judicial wrath via the lake of fire, and therefore the INTENSITY of it is mentioned by using thumos; "he will drink of the wine of the thumos of God (the passion or fury), which is mixed in the cup of His ANGER (orge)."
You see, this "passion" or "fury" is PART of orge (judicial wrath); it is simply a more intense expression.
And at Rev. 14:19, the vision looks forward to Armageddon, and mentions "the winepress of the thumos (passion, fury, wrath) of God."
This corresponds with Rev. 19:15 - see below.
And then at Rev. 15 and 16, THUMOS is used to refer to this stage of God's judicial wrath, that was announced at v. 11:18, because the emphasis is on INTENSITY. But it is still ORGE, as v. 16:19 indicates; "the cup of the wine of the thumos (PASSION or fury) of His orge (anger)."
You see - it is the fury or passion OF HIS ANGER. The subject is STILL his orge.
And at Rev. 19:15 for the Armageddon encounter, "He treads the wine press of the thumos (passion or fury) of the orge (wrath) of God. Thumos is used to indicate the INENSITY of God's judicial wrath (orge), but the subject is STILL ORGE.
Thumos is also used at Rev. 12:12, but not for God's wrath, but for the INTENSITY of Satan's wrath - and it should be obvious that PATIENCE has absolutely nothing to do with it - and NEVER does where ever thumos occurs in its 18 times

2. The principle of righteous anger is established at Eph. 4:26, "Be expressing objective anger and do not be sinning."

A. The bible gives many examples of righteous anger as represented by the word, orge.

B. But the words, thumos and parorgismos, indicate that this objective anger can be distorted by emotion and wrong motivations.

C. Objective anger occurs when you recognize a violation of spiritual or moral truth and are displeased. But, you do not take it personally or try to solve it with human viewpoint. James 1:19-20

3. Control of emotional anger is an indication of progress in spiritual growth. Proverbs 14:17, 29; 19:11; 29:11;

4. The "chain" or consequences of emotional anger: Proverbs 15:18; 17:14; 29:22; 20:33

A. Gen. 34:1-7: the anger of Simeon and Levi

1. v.5, Jacob is controlled

2. v. 7, bona fide anger at immorality.

3. Personal involvement makes it stronger, but does not justify emotional anger.

4. In this case, they lost their objectivity and took things into their own hands.

5. The anger caused arrogance. Gen. 49:7

6. It caused hatred and deceit: v. 34:13-17

7. It caused murder: v. 25, operation lynch mob.

8. It caused imbalance in justice - every male.

9. Opened the door to materialism lust - looting.

10. Totally out of control. v. 27-29

11. Condemned by Jacob: v. 30

12. Emotional self-justification. v. 31

13. Condemned by God. Gen. 49:5-7

B. 1 Samuel 17:28, Eliab's anger at David.

1. Causes ridicule

2. Causes criticism

3. Causes slander

C. Saul's anger at Jonathan: 1 Sam. 20:24-34

1. Causes name calling. v. 30

2. Causes criticism. v. 30

3. Causes attempted murder of his son. v. 33

D. 2 Samuel 6:1-11, David's anger at God

1. Causes fear, v. 9

2. Causes immobility - v. 10 (spiritual neutralization)

E. Anger at circumstances: Isaiah 8:21

1. Causes slander toward God - curse God.

2. Causes slander toward others - curse the king.

F. Cain's anger at God: Gen. 4:5

1. Causes hatred toward others: 1 John 3:10-15

2. Causes violence toward others: murder - Gen. 4:8

G. Psalm 37:8, Anger and worry lead to overt evil.

H. Proverbs 14:30, Anger as well as other "passionate" mental attitude sins affects physical health.

5. Anger in the home:

A. Proverbs 17:1; 21:19; 25:24

B. Eph. 6:4 with Col. 3:21

6. The anger of darkness toward truth.

A. John 7:21-24

B. Acts 19:23-29; 26:9-11

C. Luke 4:16-30

D. 2 Chron. 16:7-10

E. 2 Chron. 26:16-21

7. Other examples of emotional anger:

A. Moses: Ex. 32:19

B. Balaam: Numbers 22:27

C. Saul: 1 Sam. 18:6-9

D. Jonathan: 1 Sam. 20:34

E. 2 Sam. 3:6-11

F. Jonah: Jonah 4:1-4

G. Deut. 19:4-10 - cities of refuge

1. The emotional anger of v. 6 is not objective, but it is a reality of life.

2. Society must recognize this reality and attempt to protect the innocent.

H. Gen. 45:5,

8. Matthew 5:21-22, emotional anger is as serious as the sin of murder.

9. 1 Tim. 2:8, Public prayer activity must not involve the expression of human anger.

10. Examples of "objective" righteous anger:

A. Gen. 31:26-42; Ex. 16:20; Numbers 16:15-33; 1 Sam. 11:1-6; 29:1-5; 2 Sam. 12:1-6; Job 32:2-3; Mark 3:5; Acts 13:9-11; Rom. 13:4-5

11. Other observations from Proverbs

A. 6:34, Anger that results from jealousy is powerful. Luke 15:25-31; Deut. 32:21 with Rom. 10:19

B. 15:1, use grace speech to appease anger in others.

C. 16:32, emotional control is stronger than physical power.

D. 19:19, do not interfere with the natural consequences coming upon someone because of his emotional anger.

E. 21:14, emotional anger can be appeased through giving gifts.

F. 22:24-25, apply the principle of separation - to angry people.

G. 27:3-4a, There is danger when you try to confront someone's emotional anger head-on.

12. Three basic standards for evaluating your own emotional anger.

A. Why are you angry? Apply Gen. 4:6-7

1. Are you following divine policy?

2. If you are then Romans 8:28 applies.

3. If not, then the sin nature is in control.

4. And its intent is to dominate every area of life in total independence from God.

B. Do you have cause for anger? Apply Jonah 4:4

1. Who's values are more important - yours or God's?

2. If God is in control then Romans 8:28 and 1 Thes.5:18.

3. And you have no basis for disagreement or rejection of what He has brought about or allowed to happen.

C. Has not God provided all you need?

1. Apply the doctrine of grace: 2 Cor. 8:9 - rich refers to all the spiritual and moral assets provided by God for the believer.

2. Luke 15:31, there is no basis for jealousy, envy or selfishness.

3. You have all you need according to God's plan.

a. Romans 8:32; 2 Pet. 1:3

b. Matthew 6:25-33



1. Mankind was created and placed into an antagonistic environment in the garden of Eden.

A. The presence of fallen angels in the universe with an agenda to undermine the character and plan of God. Is. 14:13-14

B. Thus the mandate to cultivate and guard the garden. Gen. 2:15

2. After the fall of mankind in Adam, the antagonistic environment is increased by four additional factors.

A. The presence of the sin nature in all people: Gen. 3:7-10;6:5; 8:21

B. The physical curse on the laws of nature: Gen. 3:16-19; Rom.8:20-21

C. Satan now possesses usurped rulership authority over the world.
John 12:31; 14:30; 16:11; Acts 26:18; Col. 1:13

D. Satan claims a deity relationship with the world: 2 Cor. 4:4
And thus possesses spiritual authority over the world.
1 John 5:19; Eph. 2:2; John 8:44; 1 John 3:10

3. Accordingly, the condition of the world throughout man's history is described as "the present evil age," (Gal. 1:4) with the result that "the days are evil." (Eph. 5:16)

4. Satan and his demons are set up in array against the believer.

A. 1 Peter 5:8
B. Eph. 6:10-12
C. He utilizes many from among the human race to advance his agenda.
2 Cor. 11:13-15

5. The antagonistic environment will intensify during the great tribulation after Satan is physically kicked out of heaven and cast to the earth since he will know that he has only a short time.
Rev. 12:7-12

6. The antagonistic environment will lessen during Messiah's 1000 year kingdom on the earth when:

A. Satan and his demons are bound. Rev. 20:1-3; Zech 13:1-2

B. Nature is tamed: Is. 11:6-8; 65:25; Ezek. 34:25; Hos. 2:18

C. But men will still possess a sin nature and be able to sin against
God and harm others. Rev. 20:7-8; Zech. 13:3-6; 14:16-19; Ezek. 45:13-25

7. The antagonistic environment is totally removed in the eternal state.

A. Satan and the demons will be permanently assigned to the lake of fire.
Rev. 20:10

B. There is a physical renovation of the universe resulting in a new heavens and earth. Rev. 21:1; Romans 8:21; 2 Pet. 3:10-13

C. All unbelievers will be cast into the lake of fire via the Great White Throne judgment. Rev. 20:11-15

D. The sin nature is removed via resurrection.
Rev. 21:2-8; 22:3-4 (Phil. 3:21)



1. Apollos was a Jew born in Alexandria. Acts 18:24

2. He was well taught in the scriptures (mighty in the scriptures) and instructed in the way of the Lord. He spoke and taught diligently the things of the Lord and was eloquent in his communication. Acts. 18:24-25

3. When he began his ministry he was only familiar with the baptism of John. Aquilla and Priscilla taught him more accurately the way of God. Acts 18:26

4. After this, Apollos went into Achaia. Acts 18:27-28. There he helped the believers because he administered a very strong evangelistic thrust. v. 28

5. It was the eloquent style of Apollos which caused many of the believers to get their eyes off of God, off the message and onto man's personality.

6. While Paul was at Ephesus and before he wrote 1 Corinthians, Apollos left Corinth probably because of all the factions that were there.

A. He was probably out of fellowship when he left. He should have stayed and waited for some apostolic support.

B. But he found Paul and related to him the problems at Corinth. Paul then wrote 1 Corinthians and sent it with Titus who had the exhortation gift as well as the delegated apostolic authority from Paul to attempt a resolution of the problems.

7. Paul wanted Apollos to go back but he wasn't ready and wanted to wait awhile before he tackled that group of believers again. 1 Cor. 16:12

8. Paul and Apollos did not teach conflicting doctrines. They were both the ministers of the Lord (fellow workers together) but simply had different ministries and different personalities. But of course, this outward appearance of the two men was one of the problems the Corinthians had.

A. Paul was an apostle. His ministry focused on evangelism and teaching.

B. Apollos was an evangelist and emphasized evangelism. Acts 18:28

C. In Paul's opinion and according to God's design, they are equal in their ministries and both minister for the benefit of the Corinthians, both having the authority they need from God to communicate. 1 Cor. 4:1-7; 3:22

D. 1 Cor. 3:21, Because all the communicators who have taught you are for your benefit (all designed to aid you) you should not glory in man's personality or appearance but focus on the content of the message giving glory to God because of His grace.

9. When Titus was on Crete and Paul was at Necopolis, Apollos apparently was on Crete also as an evangelist, while Titus was the one responsible for trying to get the new believers organized and into the growth process in local assemblies.

Apollos was working closely with Zenas (an exhorter) and Paul tell Titus to assist them as they move on to new areas of ministry. Titus 3:13

10. Apollos is one of the choices for the writer of the book of Hebrews, Since it was certainly not Paul (Heb. 2:3-4), however, there is no way to know for sure.


From Jude verses 17-21
(1) REMEMBRANCE: verses 17-19
1. but you beloved: popular term to address fellow believers. agap
    The object of beneficent love, seeking what is best for them.
2. ought to remember: mimn
āskō as an aorist passive imperative.
    Reference to doctrinal information taught in the past.
3. the words which were spoken before: aorist active participle of proleg
4. by the apostles of our Lord Jesus Christ. Specifically by Peter and Paul.

Verse 18
1. that they were saying to you that in the last time: chronos (sing) with eschatos (last).
   This is a reference to the progression of time throughout the church age and not to the
   end of the church age.
   Thus, the idea is in "later" times as the church age continues. The infiltration of false
   teachers began at the start of the church age and has continued even to the present
   time. 1Tim. 4:1-3; 2 Tim. 3:1-7, 13; 4:3-4; 2 Peter 2:1-3; 3:3-4; 1 John 2:18-19; 4:3
2. "there shall be mockers
following after their own lusts of ungodliness.
These are those who cause divisions
, soulish, not having the Spirit."
3. REMEMBRANCE is preparation. Knowledge is power.

1. but you beloved: only true believers have the capacity to "grow" (understand and utilize) Divine truth.
2. building yourselves up: epoikodome
ō as a present active participle.
3. by your most holy faith: pistis refers to faith as a function in the Christian way of life.
    A. "Your" makes it possessive and personal and therefore FUNCTIONAL.
    B.  most holy: superlative form of hagios (only used this way here).
         1. Most unique: a special kind of faith that only the believer has the capacity to
         2. A faith that recognizes the divine standard of truth and trusts in it.
   C. See Topic:

1. praying: proseuchomai as a present middle participle indicates continuity throughout life. 1Thes. 5:17
2. see topic: PRAYER (summary)

1. in the Holy Spirit: reference to fellowship with and guidance from the Holy Spirit not
   only for prayer, but in every area of your life. Galatians 5:16-26
2. See topic: FILLING OF THE HOLY SPIRIT (summary)

1. keep yourselves: aorist active imperative of t
āreō - guard and protect
    The aorist tense relates the principle of character reflection (imitation) that results
    from knowledge and application of bible truth.
2. in the love of God: agap

   A. This has nothing to do with salvation but with a character expression of God's love
       through building up a doctrinal "house" of love in the soul.
   B. John 15:9-10; 14:23-24; 1 Tim. 1:5; 1 John 2:3-6; 5:3; 2 John 6-9; Eph. 4:11-16
   B. See several topics:

1. waiting expectantly: prosdechomai as a present middle participle.
   It is a confident expectation based on knowledge of God's plan for the future.
   Also indicates dedication to the pursuit and promotion of God's kingdom as at 2Pet 3:12.
   " Looking for and advancing (promoting) the coming of the day of God." Second advent.
   A. apekdechomai: 1cor. 1:7; Rom. 8:19-25 + 2 Cor. 4:13-18; Gal. 5:4-5;
       Philip. 3:20-21; Heb. 9:28
   B. prosdechomai: Titus 2:11-13

2. for the mercy: eleos is Jude's vocabulary of GRACE which emphasizes the manifestation/expression of God's beneficent love, seeking and providing what is best for Himself and His children.
3. of our Lord Jesus Christ: the expression of grace that comes from Him when Christ comes in the clouds of the sky with power and great glory to gather together (rapture) his people to Himself.
4. unto eternal life: the second stage of our salvation which is the acquisition of resurrection body when Christ returns. 1 Thes. 4:13-14; Philip. 3:20-21.
5. Confidence is imperative when dealing with danger.

(7) AMBASSADORSHIP - in three categories (verses 22-23)
Verse 22 - REPROOF (expose, censure, rebuke)
1. and some: the false teachers actively teaching error.
2. keep on refuting: elengk
ō as a present active imperative. It means to expose, refute and  rebuke.
    He is telling the believers to get proactive in dealing with the infiltrators.
    Don't be intimidated, don't be bullied.
    But of course, this requires SUCCESS in the previous combat factors.
    Preparation before combat or else you become a failure - a casualty.
3. when they contend with you: diakrin
ō (pres. m. part.) means to dispute, argue.
   Eph. 5:11, "and do not participate in the unfruitful deeds of darkness,
   but instead even refute them."
   Titus 1:7-14; 2:15 (who must be silenced)
   2 Timothy 4:2-4, Paul uses 3 words; expose (elengk
ō), rebuke (epitimaō),
      exhort (parakale

Verse 23a - EVANGELISM - ministry to unbelievers
1. and others save: s
ōdzō - present active imperatiave. salvation for the unbeliever.
   But of course, "we" cannot "save" them. Our job is to give an accurate gospel message.
   It is God the Holy Spirit who convicts. It is God who saves.
2. snatching them out of the fire: harpadz
ō - present act participle.
   When they trust in Christ, they are delivered from judgment - from the lake of fire.
   John 5:24; Rev. 20:15.

Verse 23b - EXHORTATION - ministry to believers.
1. and to others: believers who have embraced false teaching.
2. show mercy: elee
ō - present active imperative. Express grace to them.
    (remember, "mercy" is Jude's word to refer to all that GRACE involves.
3. with fear: phobos - reverence, respect, humility
   Romans 15:1-2, Galatians 6:1-2
4. hating: mise
ō - attitude of rejection, disfavor. present active participle
5. even the garment: this refers to the way of life rather than the person themselves.
   No matter how grievous is the offense, we must love (seek the benefit) of the offender.
   But we still disprove of and hate the offense.
6. spotted (stained) by the flesh: spilo
ō - perfect passive participle.
   The "stain" is there from the Sin nature. It is well set in and will not be removed until
   the CAUSE is neutralized. That means the sin nature needs to be shut down.
7. the flesh: sarx refers to the sin nature.

8. 1 Thes. 5:14-15, "And we urge you brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with all men. See that no one repays another with
evil for evil, but always seek after that which is good for one another and for all men."


1. 1 Corinthians 12:28; Eph. 4:11 - apostolos

A. From the verb, apostello which means to send someone away from one's self as a representative of self.

B. To send with a commission to promote the cause of the one who sends you.

C. Attic Greek usage was a military word for the supreme commander; the admiral of the fleet; the one with the highest authority or rank.

D. It was adopted by God the Holy Spirit to indicate those in the early church who have the highest rank and authority under Christ as the one who sends them.

2. The apostles were the human agents of the new dispensation. They were responsible for proper organization and dogma during the transition period between the age of Israel and the church (the years 30 to 96 AD) Eph. 3:1-7; 2:20. Example: Acts 8:14-15

3. As with all the spiritual gifts, no apostle was appointed to the church until after the ascension of Christ. Eph. 4:8-11.

A. In Mat. 16:18-19, Peter was not appointed as an apostle to the church, but to Israel, along with the other disciples (v. 18:18)

B. CF. Mat. 10:6, "sent to the house of Israel."

C. The "keys of the kingdom" are an evangelistic mandate and do not carry special authority.

D. The commission to the disciples was not a "spiritual gift" of apostle but, in the original sense of the word, an assignment to carry out a specific task.

4. They had absolute authority with regard to policy and doctrine throughout the Christian church as illustrated by Paul in 2 Cor. 11:23, 28. (1 Cor. 14:37; 1 Thes. 2:6; 2 Pet. 3:2)

5. Ability to perform miracles and healings was contained in the gift of apostle as a sign of his authority. 2 Cor. 12:12; Rom. 15:19-20; Heb. 2:3-4

6. There is indication at 1 Cor. 9:1, that an apostle had to be an eye witness to the resurrected Lord. The qualification mentioned at Acts 1:21-22 is human viewpoint and is no where confirmed by God.

7.The purpose of the gift was to provide the early church with an authority on divine viewpoint until God's word for the new dispensation became complete in written form. 2 Thes. 2:15; 3:6

A. 2 Pet. 3:15-16 indicates the value placed on the writings of the apostle Paul. They were considered scripture.

B. Shortly after the last book of the bible was provided by God, the last apostle (probably John) died.

8. There are only 12 apostle gifts appointed by God to the church.

A. The 11 disciples of Jesus received the gift of apostle at the day of Pentecost in 30 AD, when the Holy Spirit was initially given to the church.

B. Peter's decision to replace Judas with another is commendable, but not God's choice for an apostle. Acts 1:15-26

C. Paul was chosen as the 12th apostle. 1 Cor. 15:8-10

D. These 12 apostles have a special place in the new Jerusalem. Rev. 21:14

E. Also, for clarification, the term, "the twelve" is a technical term to refer to the group of disciples.
The term was used several times by the gospel writers to designate the 12 chosen disciples including Judas Iscariot, and actually 2 times by Jesus himself. Mark 14:20; John 6:70
It is used by John to indicate the group after Judas the betrayer was gone, but Thomas was not here, so there were only 10 present. John 20:24.
It is used by Luke at Acts 6:2 and by Paul at 1 Cor. 15:5.
It is possible that these two uses include Matthias as being "numbered with the 11 apostles" (Acts 1:26) even though he was really not an apostle.

9. There were several men who were called apostles because of their close association with an apostle and because they represented apostolic authority as delegated by an apostle. But these did not have the spiritual gift of apostle.

A. Barnabas: Acts 14:14; Gal. 2:9

B. James (the half-brother of Jesus): 1 Cor. 15:7; Gal. 1:19

C. Apollos: 1 Cor. 4:6-9

D. Silas and Timothy: 1 Thes. 1:1; 2:6

10. The last apostle who lived was John. There has never been one since and never will be one again. The gift was totally removed from the church when John went to heaven at his death.



1. The Ascension and session of Christ is the glorification of His resurrected humanity at the right hand of the throne of the Father in total acceptance based on His victory on the cross. Hebrews 10:12

2. The A/S of Christ demonstrates that through the strategic victory on the cross, Christ gained full authority and rule over all of creation. 1 Peter 3:22; Philippians 2:9-11; Ephesians 1:19-20; Colossians 2:15

3. The full realization of this rule - or what can be called, the "tactical" victory over Satan will come at the 2nd advent. Heb. 1:13; 10:12-13; Psalm 110:1

4. The A/S prophesied:

A. Old Testament: Hosea 5:14-15; Isaiah 52:13; Psalm 68:18 cf Eph. 4:7-8; Ps. 110:1

B. New Testament: John 6:62; 7:33-34; 14:28; 16:5

5. There was a preliminary ascension of Jesus immediately after His resurrection. John 20:17 cf. Acts 1:3.

A. This is probably when He took the Old testament believers out of "paradise" in Hades and transferred them to heaven which is described at Eph. 4:7-8, "He led captive a host of captives."

B. Compare with: Psalm 49:15; Isaiah 61:1; Hosea 13:14; Psalm 68:16; Hebrews 12:22-23; 2 Corinthians 12:1-4

6. The Ascension of Christ took place from the Mount of Olives forty days after His resurrection. Acts 1:3, 12

7. The purpose for the ascension and session of Christ:

A. To prepare a place for church age believers: John 14:1-3

B. To take Old Testament believers to heaven.

C. To provide spiritual gifts for the church. Eph. 4:8-11

D. To fulfill to the letter, the Old Testament types concerning His work. Heb. 9:7-24; Leviticus 16:11-15 cf. Heb. 6:20

E. To be a mediator and advocate for believers during the church age. Heb. 9:24; 1 John 2:1-2; Romans 8:34.

F. To await the fulfillment of the Father's plan for the Jewish and church ages. Heb. 1:13; Heb. 10:12-13

8. The A/S of Christ is our source of access into God's presence.

A. Positional or salvation access: Heb. 6:17-20; 7:25-26; 9:24

B. Positional or salvation acceptance: Heb. 10:9-14; Eph. 1:3-12

9. Application to the Christian way of life:

A. The basis for our function in life in 3 categories. Heb. 10:19-25

Toward God, toward self and toward others.

B. Col. 3:1-3 - the session of Christ provides the standards for our spiritual life on earth.



1. Principle of anthropomorphism: language of accommodation

A. An anthropopathism is when a physical factor which God does not have, is ascribed to Him in order that we might understand Him with the frame of reference that the physical factor brings to our mind.
B. Arm indicates power source
C. Hand, as the natural extension of the arm, indicates the expression of power.
D. Arm refers to the characteristic of power and hand refers to the details of that power expression.

2. The character of God's arm: Psalm 89:13

A. You have: Literally, "to you"
B. an arm with strength: geburAh = noun which means power, might. It was used to indicate the ability of a horse or a warrior.
C. Your hand is mighty: Azaz (qal imperfect) refers to the expression of power.
D. Your right hand: specific details of God's power expression.
E. Is exalted: rum = raised up in promotion and honor.
F. Deut. 9:29 (arm); Jer. 27:5 (arm); Ex. 32:11 (hand); all equated with power.
G. 2 Sam. 24:14 - the hand of God vs. the hand of man.
H. The reputation of God's power: 1 Kings 8:42; 2 Chron. 6:32
I. Compared to man's power: Job 40:9
J. Isaiah 62:8, God's promise to bless based on the reputation of His power.

3. God's arm in creation:

A. Jeremiah 27:5; 32:17
B. Isaiah 48:13
C. Psalm 8:6; 95:4-5; 102:25; 143:5; Is. 45:11-12; Job 12:9
D. man: Job 10:8-9; Psalm 119:73; 138:8; Isaiah 64:8

4. God's power and authority over physical life: Job 12:10; Ps. 31:5; Dan. 5:23; Num. 24:23

5. The arm of the LORD (Yahweh) and sovereignty:

A. The hand of God represents His plan for the universe and is described in Ps. 111:7-8
B. The sovereign plan of God is enforced by the power of His arm.
Isaiah 14:27; 43:13; Dan. 4:35; John 10:28-29; Luke 1:51; Acts 4:28

6. The arm of Yahweh at the exodus and Canaan.

A. A mighty hand: Ex. 6:1; 3:20; 7:4; Deut. 6:21; 7:8; 9:26; Neh. 1:10 (great judgments).
B. An outstretched arm: Ex. 6:6; 2 kings 17:36; Acts 13:17
The greatness of your arm: Ex. 15:16
C. Together: Deut. 4:34; 5:15; 7:19; 9:29; 11:2; 26:8; Psalm 136:12; Jer. 32:21
D. Canaan: Psalm 44:2-3

7. The witness of Yahweh's arm: Isaiah 29:23-24; 2 Chronicles 6:32; Joshua 2:8-11; 4:23-24; Psalms 109:26-27; Ex. 15:16; Jer. 15:17; Deut. 11:2

8. Related to national discipline on Israel: Jeremiah 21:5; 15:6; Deuteronomy 2:15; Judges 2:15; Isaiah1:25; 9:12, 17, 21; 10:4; 40:2; 51:17; Jer. 21:5

9. Related to personal discipline: Numbers 11:23; Ruth 1:13; 1 Samuel 12:15; Job 10:7; 19:21; Psalm 32:4; 39:10; 106:26; Lam. 2:8; Hos. 2:10; Zeph. 1:4; Heb. 10:31

10. Judgment on nations/enemies: 1 Samuel 5:6, 7, 9, 11; 6:3, 5, 9; 7:13; Psalm 74:11; 75:8; 89:10; Jeremiah 25:17; Isaiah 19:16-17; 23:11; 25:10; 26:11; 28:2; 31:3; 48:14; Is. 50:11; Amos 1:8; Ezek. 25:7, 13, 16; Zephaniah 2:13; Zechariah 2:9

11. Related to the 2nd advent:
A. Judgment: Psalm 98:1: Ezek. 20:33-34; Is. 30:30; 40:10; 51:5; 63:5; 66:14; 62:8; Mt. 3:12; Luke 3:17
B. Blessing: Isaiah 40:11; 11:11, 15; 19:25; 49:22; 51:5; 60:21; 62:3; 66:14; 62:8
C. Ezekiel 20:33-34

12. The arm of Yahweh moves to provide divine revelation for His prophets. 2 Kings 3:15; Jeremiah1:9; Ezek. 1:3, etc.

13. Personal provision for the believer:

A. Personal plan: Psalm 31:15; 95:7
B. Principle of provision: Is. 59:1-2; Rom. 8:32; 2 Peter 1:3-5; Isaiah 50:1-3; Psalm 119:173; 145:14-16
C. Deut. 33:27
D. Psalm 139:7-12
E. Protection for David: Psalm 89:21

14. The arm of Yahweh is personified as the Messiah. Isaiah 40:10; 51:5; 51:9; Isaiah 52:10; 53:1; 59:16b; 63:5; 63:8-12; John 12:36-41

15. Final point of application: Principle of faith rest
Jeremiah 17:5-8; 2 Chron. 32:7-8; Psalm 138:7-8



1. Unlimited atonement is a theological term which means that Jesus Christ died for the sins of the entire human race. 2 Cor. 5.14-15

A. One died: aorist active indicative - apothnāskō. The specific point of time when Jesus carried the sins of the whole world on the cross. (1 Pet.2.24)

B. for: huper - preposition of substitution - in the place of

C. all: reference to all of mankind in distinction from the ones who live through faith acceptance of his sacrifice on their behalf. v. 15

D. Thus, we must recognize this as a universal sin sacrifice.

2. The word atonement means covering and refers to the old testament animal sacrifices which provided a judicial covering for sin, but never provided absolute removal of the sins. Heb. 10.4

A. Salvation has always been through making a free will decision to trust God's promise concerning the person and work of the Messiah savior.

B. Salvation was taught and ceremonially demonstrated through the sacrificial system, but the sacrifices did not provide salvation.

C. However, the ritual sacrifices were necessary as the teaching aid looking forward to Christ. Heb. 9:11-14, 22

D. For the nation of Israel, the Day of Atonement provided a judicial covering of the nation's sins and therefore, acceptance of the nation by God under a theocratic system (God as king).

E. The ritual sacrifices also provided functional forgiveness because they anticipated the real sacrifice of the savior who would actually carry the sins of the world. Jn. 1:29

F. To make atonement was to provide a judicial covering for sins and the basis for functional forgiveness as the believer applied Pr. 28:13 in association with the sacrifice.

G. The word atonement is never used in the NT with reference to Christ's sacrifice for sin.

H. His sacrifice does not provide a universal "covering" for sin, but a universal payment for sin.

I. Therefore, the term "unlimited atonement" is a theological device which actually communicates a universal salvation provision available to all people on the same terms of trust in Christ. (whosoever believes ---)

J. A much better term incorporates the fact that a ransom or price for sins was indeed paid by the spiritual sacrifice of Christ on the cross.

3. Christ died for all - there are no exceptions.

A. Titus 2.11-God's grace provides salvation to all men (universal provision)
B. Heb. 2.9 - Jesus tasted death for everyone (universal identification)
C. 2 Pet. 2.1 - He even bought the ones who deny him. (universal payment)
D. 1 Tim. 4.10 - He is the savior of all men (universal sacrifice) especially of believers (limited application based on faith).
E. 1 Tim. 2:6 - who gave Himself as a ransom for all.

4. A universal ransom means that Jesus Christ satisfied the character of the Godhead by paying the price demanded by Divine justice. Ie, propitiation.

A. 1 John 2.2 - He is the propitiation (satisfaction - hilasmos) for the sins of the whole world. (universal satisfaction)

B. Romans 3.25 - God displayed Christ publicly as a propitiation-hilastārion - place of satisfaction (mercy seat)

5. Since the sins of the whole world are paid for, and God's justice is satisfied, there results a universal offer of salvation to the entire human race. John 12:32; 3:16; Acts 17:30

A. But this does not mean that every person is automatically saved.
B. One must accept Christ's work on his behalf by personal trust. Acts 16.31; 1 Tim. 4.10
C. So the issue in salvation is not sins (plural) but one sin. John 16.8-9 with 8.21-24 and 9.41.

The sin of unbelief is the only thing standing between God and each member of the human race. When that is "reversed" by trusting in Christ, all other sins are forgiven.

D. And the only "WORK" that is involved is the "work of God, that you believe
on Him whom He sent." John 6:29.

E. Isaiah 53:6 - "the iniquity of us all" = a universal ransom.
Isaiah 53:11 - "justify the many" = a limited justification based on faith, Romans 5:1

6. Furthermore, since Christ paid for the sins of the whole world, it is God's responsibility to make the information about this salvation available. This is called the "drawing" of God by which He convicts through the Holy Spirit that man needs to trust in Christ.

7. At the last judgment, the issue will be faith in Christ, not sins. Rv. 20:13-15

A. The book of works is opened in order to demonstrate man's need for salvation by showing both specific deeds of sin as well as deeds of human good.

B. The deeds of sin demonstrate the person's violation of God's standards.
C. The deeds of human good demonstrate the inadequacy of man's righteousness to meet up to the standard of God's perfect righteousness.

D. If someone has failed to trust in Christ during his lifetime on earth, his name is blotted out of the book of life and he will spend eternity separated from the Godhead in the lake of fire. Heb. 9:27 - judgment.



1. The first area of authority is the absolute sovereignty of God.

A. Psalm 115:3, "but our God is in the heavens; He does whatever He wants."

B. Dan. 4:35, "But He does according to His will in the host of heaven and among the inhabitants of the earth; and no one can ward off His hand . . ."

C. Isaiah 46:8-10, ". . . My purpose will be established and I will accomplish all my good pleasure."

D. See topic GOD: Sovereignty and return

2. The next sphere of existence is angelic. They are under God's authority but also have levels of rank within there number. Indicated by the titles and functions revealed in the scriptures. (see topic Angels).

3. Even Satan's angels are organized into a rank system. Eph. 6:12

4. The next sphere of existence is human. In order to protect and stabilize the human race, God designed the 4 institutions of "divine morality." These four institutions all operate on God-given "intrinsic" principles of authority.

5. The first moral institution and therefore, area of authority for mankind is "freedom" or "volition."

A. Each person is his own authority in life.
B. He is responsible for his own decisions and actions.
C. But this "personal" authority is governed by the authority structure that resides in the other institutions as well as in God.

D. Each person is responsible for submission to that other authority in order to maintain stability in society and preserve freedom for everyone.

6. The 2nd moral institution is "marriage." Authority here resides in the husband as the bible makes perfectly clear (Eph. 5:22-23; 1 Cor. 11:1-15; 1 Pet. 3:1-7).
See amplification in topic, Marriage: The authority structure.

7. The 3rd moral institution is "family." Authority here resides in the parents.
Ephesians 6:1-2; 1 Tim. 3:4; Book of Proverbs

8. The 4th moral institution is "nationalism." This recognizes the fact that God designed for many different "families" to live in the same geographical area while preserving their separate family units and individual pursuits in life.

A. In order to protect the "freedom" of each individual and family, it is necessary to have organized authority. This is God's design.

B. Romans 13:1-7; Titus 3:1-2; 1 Pet. 2:13-15.

9. The believer is exhorted to submit to the organized moral authority of his society in order to reflect a good testimony.

A. Even if the moral authority is unreasonable or oppressive, the believer is responsible for obedience. 1 Pet. 2:13-15.

B. The only exception is when that moral authority intrudes into the area of divine authority. Acts 5:29

C. Anytime a moral authority seeks to prevent the believer from fulfilling divine mandates in the area of his spiritual life, that believer is not under obligation to obey the moral authority in that area.

10. The authority of the church:

A. The authority of the church resides first in the character of God.
The person of Jesus Christ: Eph. 5:23

B. But God has been faithful to always provide revelation concerning His will. Thus, the ultimate authority for the church resides in the written canon of scripture, the bible. 1 Cor. 4:6; 2 Pet. 2:3-4

C.The next area of authority in the local church is found in the leadership spiritual gifts. 1 Tim. 6:17, "elders who rule well."

D. This is especially realized through the communication gift of pastor-teacher. 1 Thes. 5:12; Heb. 13:7, 17;

E. However, the authority of the pastor-teacher is always governed by the written word and not by his own personal standards.

F. Furthermore that authority is ONLY in the area of "instruction" and never does the teacher or church as a whole have jurisdiction over one's personal life. God and the bible only, have such jurisdiction.

G. The local church is NEVER given authority to administrate physical punishments upon any individual for any reason.



1. Sexual pleasure is designed by God as bona fide activity for the human race in the context of marriage.

A. Prov. 5.15-19
B. 1 Cor. 7.3-5

2. The build up of sexual pressure is therefore natural and bona fide within that context.

A. It is called "burning" 1 Cor. 7.9 in a courtship context which gives marriage as the proper medium for release of that pressure.

B. If release is pursued before marriage, it becomes one or more of the 3 types of sin.

1. Sin of faithlessness: Rom. 14.23
2. Sin of neglect: James 4.17
3. Sin of rebellion: 1 Jn. 3.4

3. Apart from marriage, this pressure buildup has 3 perspectives.

A. 1 Cor. 7.9: courtship consummation which requires marriage.

B. Lust: mental attitude fornication (porneia) which is sin. Mt. 5.27-28

1. Heterosexual sin:
2. homosexual sin:
3. auto-erotic sin:
4. bestiality sin:

C. Nerve pressure from strained physical positions. (not a sin)

D. The release of this pressure via masturbation is participation in one or more of the 4 categories of sexual sin.

4. Orientation to sexual pleasure.

A. Just because something feels good does not make it right.

B. Sexual pleasure is right only within the context of marriage.1 Cor.7.1-5

C. Sexual pleasure apart from marriage is an extension of the philosophy of sensuality.

1. Ec. 8.15
2. Epicurus - 341-270 BC: "Wherefore we call pleasure the Alpha and Omega of a blessed life. Pleasure is our first and kindred good. It is the starting point of every choice and of every aversion, and to it we come back, in as much as we make feeling the rule by which to judge every good thing." (Letter to Menaeceus)

D. Masturbation may be private & harmless to others, but it stems from mental attitude sins which reject God's viewpoint.

E. Many overt sins are private and harmless to others , but are still violations of Divine righteousness.

F. Indeed, all mental attitude sins are private & harmless to others, but just as much sin as any overt act. Mt. 5.21-22, 27-28

G. Even though the build up of pleasure through physical positions is not sin, the release of that pressure via masturbation is participation in sexual pleasure through the philosophy of sensuality and is sin.

5. The solution: Mental attitude application of the principles and volitional decision to mentally neutralize the pressure build up.

A. Use 1 Jn. 1.9 for lust
B. Change mental focus -
C. change activity -
D. Consider preventative measures: avoidance of arousing entertainment and environments.




©Ron Wallace, Anyone is free to reproduce this material and distribute it,
but it may not be sold under any circumstances whatsoever without the author's consent.


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