RETURN TO INDEX

[ Ed. Note: In this wonderful core teaching series on discipleship, brother Earls touches occasionally on theological tenets over which we differ. We specifically differ in our applications of "election" and "salvation." Brother Earls restricts the idea of divine "election" to discipleship after conversion where I apply election two-dimensionally to both initial salvation and discipleship. Conversely, Brother Earls restricts his concept of "salvation" to new birth before discipleship where I apply salvation two-dimensionally to both initial conversion (new birth) and to discipleship (soul salvation). Where prudent, I note our differences to avoid any confusion between his and my teaching in these regards.

Please additionally note that due to the size of this combined file and the limitations of the HTML editor available to me, certain insertions of spaces around punctuations and joinings of words occur that is unavoidable. ]

This may be one of the most important articles you will ever read. Most of the material is not new. Most Christians have been exposed to such teaching. However, I want to present what I believe to be a "fresh perspective," which I hope will be helpful to you.   

As we take a Scriptural look at this subject, the following outline will be followed:

1. The Perspective of Discipleship .

2. The Position of Discipleship.

3.The Purposes of Discipleship.

4. The Priorities of Discipleship.

5. The Proofs of Discipleship

6. The Prize of Discipleship

7. The Placement of Discipleship    [Ed note: Bro. Earls omitted this topic from the final series]

8. The Posture of Discipleship

 

The Perspective of Discipleship

First, we want to view discipleship from the perspective of the importance that Jesus placed on it, in relation to other truths that He taught. Jesus began his ministry in the flesh by calling disciples (Mt. 4:17-24), and ended His ministry by commanding these disciples to "go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you ; and lo, I am with you always, even to the end of the age." (Mt. 28:19-20.) Notice, that He did not tell them to just make converts — to get people saved, but rather to "make disciples," and to teach them all He had commanded. The Greek word for disciple means a "learner" or "pupil;" one who has placed himself under another to be taught and disciplined by him in a WAY OF LIFE.I will say more about this later, but let me make it clear right now,  that there is no Scriptural grounds for being a disciple of anyone except Jesus Christ. We are not to be disciples of men.

 

In Mark’s account of the great commission, Jesus is simply quoted as saying, “Go into all the world and preach the gospel to all creation.” (Mark 15). Tragically, this "gospel" word, which in the original Greek means "good news" or "glad tidings," has been limited by the traditions of the churches to just the message of initial salvation. But what "gospel" did Jesus preach? It is repeatedly stated that He preached the "good news" of the KINGDOM of God (and / or "heaven"). (Mt. 4:17,23, Mark 1:14, Luke 4:43). Surely, the "good news" of the Kingdom of God is more than that there is an "entrance gate" (initial salvation!) Oh the MAGNITUDE of the TRUTH which Jesus taught concerning the KINGDOM-RULE of God for this earth, for the here and now, and for the future. Beloved, can we begin to comprehend the magnitude and greatness of the Kingdom Jesus came to present and to demonstrate, and all of the "good news" that characterizes ALL of it, not just the "gospel" of an entrance gate (initial salvation). I cannot go into detail here or document with Scripture, because the subject is too vast. But to summarize briefly: what about the ineffable beauty and glory of, the KING of this Kingdom, whom to know is to LOVE, and which, in time, begins to so captivate the "lover" so that only infinite wisdom could possibly comprehend the extent to which that love would SACRIFICE for the King, the interests of the Kingdom, and the ultimate welfare of ALL (or every last one) of its citizens.

But lest we get things out of their proper order, what about the LOVE of the KING (who "begat" His love IN us), and His ULTIMATE; and ABSOLUTE sacrifice on the cross, whereby He bore the full weight of man's sin with incredible suffering, but also sealed an everlasting covenant (Heb. 13:20-21) which ESTABLISHED His KINGDOM of LOVE (He has no other kingdom, for He accepts only those who are willingly obedient out of love), and also made available to every citizen all the INCREDIBLE BENEFITS OF THAT KINGDOM. And, beloved, ALL of the blessings, rights, privileges, authority, power, purposes, responsibilities, sonship, future destinies, as well as present day provisions—yes, even miracles, whenever necessary. What a glorious "gospel" (good news) of the KINGDOM we have to declare and to be a part of. Let's take a look at what Paul says.

 

  After rebuking the Corinthians for their sectarian preferences for certain preachers, and likely different aspects of truth they were emphasizing, Paul shows the foolishness of such "picking" and "choosing;" for, he declares: "Therefore let no man glory (boast) in men. For ALL THINGS are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; ALL are yours; and you are Christ's, and Christ is God's" (I Cor. 3:2l-23).

 

A very important distinction needs to be made here, however. As citizens of God's Kingdom, what is ours legally or positionally, must become ours experientially (actually become a part of our experience, incorporated into our lives as a "living reality," so that we can say that we "possess" it). This takes time, and also depends upon the degree of our diligence , and the eagerness of our response to God and the truth of His Word. This is where Discipleship comes in. But before I further develop that theme, I want to illustrate from two other perspectives the difference between positional truth and experiential truth.

 

[ Positional Vs. Experiential Truth ]

  Suppose that a young man came from another country to the United States as a legal immigrant with a view to becoming a citizen. He rents an apartment in New York and in due time, after completing the requirements, he becomes a citizen of this great country. But because of [the] language barrier (he doesn't put forth the effort to learn English very well), as well as fear of venturing out and a desire to be left alone, other than frequenting the stores to secure the necessities of life, he never goes beyond two or three blocks of his apartment, having secured employment in a store within that area. He spends the rest of his life never experiencing the wonders of the great city of New York , let alone "taking in" the vast "richness" of the beauty and glory of all 50 states of the country that he is now a citizen of, even though he has the "right" and "privilege" to travel where he pleases. Contrast this man with another immigrant becoming a citizen of this country in his youth. But his desire and "drive" is entirely different. He diligently studies the English language, goes to school and gets a good education, which lead to a well paying job. On his week-ends and vacations, he travels as much as possible and "takes in" much of his new country. He diligently seeks to please his employer and rapidly advances in his company, making more money, having more time off and traveling to more parts of the country. After accumulating considerable wealth, he is able to retire early and spend many years traveling to virtually every state to enjoy the beauties, wonders and blessings of this great country. Now consider: legally, both of these citizens [have] exactly the same "positional rights" or "standing" in this country. But how vastly different is their experience . Potentially, of both it could be said of the vast expanse and "treasures beautiful" of this country: ALL THINGS ARE YOURS. But one is just content to be a citizen and incorporate very little into his experience. But the other, through a life time of diligent effort and application takes the potential and turns it into actual experience, vastly "enriching" himself with what this country has to offer.

 

Now keep in mind the above is only meant to be an illustration. I'm not trying to get you interested in the natural things of this life or nation. But spiritually there is a parallel. Few Christians have grasped the great spiritual potential that is theirs to claim, "press into" and incorporate into their experience as they grow in their knowledge of Christ and "go deeper" INTO Him in a personal and intimate love relationship. But it will never happen without a commitment to DISCIPLESHIP, which will become clear as we progress in this study. But let me illustrate further the difference between what is ours positionally (and potentially), because of our citizenship in God's Kingdom, and what can become ours personally (in experience).

 

[ - Typified in Abraham ]

After God had brought Abraham into the land of Canaan, He said to him: "Lift up now your eyes, and look from the place where you are northward, and southward, and eastward, and westward: for all the land which you see , to you will I give it, and to your seed for ever" (Gen. 13:14-15). But then God gave Abraham a command as follows: "Arise, walk through the land in the length of it, and in the breadth of it; for I will give it to you" (Gen. 13:17). "It was one thing for Abraham to view from a distance the land that God promised as a part of the covenant position which was his. It was quite another thing for him to put forth the effort to walk throughout that land and make it a part of his personal experience. After the commandment to "walk through it," we read in Gen. 13:18: "then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron , and built there an altar to the Lord." As Abram continued to move through the land, every place he went, he built an altar to the Lord, which speaks to us of a fresh dedication to the will of God. And we need to realize that our personal possession of our FULL "inheritance in Christ" can only become a reality through a daily "ALTAR experience" (see Rom. 12:1).

 

Later, when Abraham's seed was ready to actually take possession of the promised land, God re-emphasized the same truth as portrayed through Abraham. Speaking to Joshua, who was t o lead the people in, He said: "go over this Jordan,you, and all this people, to the land which I do give to them, even to the children of Israel. Every place that the sole of your foot shall tread on , that have I given to you, as I said to Moses" (Josh. 1:2-3; see also Deut. 11:24). Although the land was theirs by covenant right, only that portion which they were willing to go in and take and put their foot on would become their personal possession. This not only requires time and effort, it required WARFARE against the inhabitants of the land. Although God promised to fight for them and drive out the inhabitants of the land before them, they still had to be willing to "take up the sword" and do battle, so that God could defeat the enemy THROUGH them. He also said that he would not drive out the enemy all at once, but rather He declared: "By little and little, I will drive them out from before you , until you be increased, and inherit the land" (Ex. 23:30). The lesson for us is that we do not possess our inheritance in Christ all at once, but gradually, as we are willing to take our commitment to Christ seriously and become His disciples, as we shall see later.

 

[ Concept of "Inheritance:" Moving from Position to Experience ]

This very matter of "inheritance" illustrates further positional and experiential truth as we apply it to the Christian who has been born into the family or Kingdom of God. Consider a natural family. Any child born into that family immediately has certain legal or positional rights (inheritance) just by being in the family. As he grows, he is able to begin to actually experience increased measures of that "inheritance" as he is able to enjoy and benefit from the things his parents provide for him, know and experience their love and care, and as he gradually broadens his scope and number of activities which "enrich" his life. In addition through growth and knowledge, he is required to assume greater responsibilities as a part of enjoying his inheritance . Eventually, along with any other children in the family, he is destined to be a joint-heir of all that his parents have to offer. Actually, from the point of "positional truth", he is a "joint-heir" the moment he is born into the family; but he will not actually experience the FULLness of it until time , growth , experience and responsibility have come to pass in his life.

 

[ - Understanding the Jewish Custom of Inheritance ]

Since the Jewish customs of inheritance in Bible days differed somewhat from ours, let me briefly outline the process required of a Jewish boy.  When a Jewish boy reached the age of 12 (some say 13), a special religious ceremony was held for him. Through this ceremony, the boy is recognized as beginning his adult life, has reached the age of accountability whereby he becomes accountable for his own actions.   At this time he entered the business of his father as an apprentice so that he might learn his life's occupation. At the age of 20 , he entered the military service of his country and was subject to call to battle whenever necessary. At the age of 30, having been released from active military duty, the Jewish man reaches the age of full maturity. It is usually in his 30th year that he goes into business for himself , no longer working with his father. And at the age of 40, he should be able to enjoy the fruits of his labors. It was at the age of 30, when it was time for him to launch out on his own, that the father gave him his portion of the family inheritance. It was not at the time of the death of the parents that the inheritance was divided up, as is our custom. We can see this Jewish custom in the story of the "prodigal son" as given in Luke 15:11-32. In vs. 12, one of the sons says: "Father, give me the share of the estate that falls to me." And the Father divided his wealth between them. (NAS Bible). At that time the Father obviously did not know what the son was going to do with his portion. He probably thought the son was eager to get started "on his own" to make his living.

 

It is interesting to note that this practice was followed by the Heavenly Father's dealing with His own Son, Jesus. Jesus did not leave his natural family to "launch out on His own" until He was 30 years old. It was at that time (with the Heavenly Father's approval — "This is My beloved Son, in whom I am well pleased." (Mt. 3:17). The portion of the "inheritance" given to him to accomplish the "work" he was to do on the earth was the "Spirit without measure" (John 3:34), leading to the "Spirit-powered ministry" (Luke 4:14), which enabled Him to "finish the work" which the Father had given Him to do (John 17:4). When He performed His first miracle at Cana of Galilee, we read that He "manifested forth his glory" (John 2:11). He was not only the Divine Son of the Heavenly Father, but He was also humanity's FIRST "manifested (unveiled) son", walking in the pristine glory of restored immortality which was lost by the first man, Adam. This "manifest sonship" was later raised to a higher level when His physical body was GLORIFIED (after His death for our sins, and AT the time of His resurrection).

When a Jewish man, at the age of 30, was given his portion of the family inheritance, he became a "joint-heir" with His father, being officially PLACED by the father in his FULL inheritance. What had been his legally and positionally even at his birth, was now his experientially. But between the two were years of learning , discipline, growing experiences, and incorporating truth into his life. With this natural illustration in mind, I want to comment on a portion of Paul's writings in Romans, chap. 8, as we consider our spiritual inheritance "in Christ." (Be patient, for all of this preparatory "perspective" will eventually lead us to understand the importance of DISCIPLESHIP). The following is taken from Rom. 8:16-19: "The Spirit itself bear s witness with our spirit, that we are the children of God; and if children, then heirs: heirs of God, and joint-heirs with Christ; IF so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature (all creation) wait s for the manifestation of the sons of God."

 

First,notice that we are "children," which is translated from the Greek word teknon (which means "a child" -- a s produced). This would indicate one spiritually immature — yet, as Paul says, "an heir" (positionally and potentially). But then in the last verse, Paul speaks of the expectation (future) manifestation of the " sons " of God. The Greek word translated "sons" is huios , which is usually used to denote a matured son. And such, Paul says, are to be "manifested" (unveiled or revealed). This "manifestation" would correspond in our illustration of the Jewish custom when the age of 30 had been reached and the Father was ready to "reveal" to his friends and neighbors, and other family members, that a certain son was ready to assume the status of full manhood, receive his portion of the family inheritance, and be officially "placed" in the presence of those called to witness the occasion in the position of full "joint-heir" in the family.

 

[ The Meaning of "Suffering" with Christ ]

But take note that Paul places a qualification between being "children" and "manifested sons;" he says, "IF so be that we SUFFER WITH HIM (Christ)." The word "suffer" is a translation of the Greek word sumpascho. The "sum" part is a preposition which denotes "union" — "together with" (in association or companionship), and can also connote the idea of "completeness." The rest of the word means to "experience a sensation or impression" (sometimes painful). It is the same word that is used of Jesus in Heb. 5:9, where it says the He "learned obedience by the things which he suffered." The English word "suffer" as we use it today conveys a too "narrow" and "specific" meaning to give us the full, meaning of the Greek word, which simply indicates any or all of the impressions or sensations (mental, emotional or physical) which make up an experience or all the experiences of life. This is one of the drawbacks of using the King James Version, which was translated in 1611 A.D. In any "living language," over a period of time, words tend to change their meaning. However, the Greek word does convey the idea that these experiences can be painful; thus implying "suffering" (either to the "inner man" of the heart or to the physical body). It's like a child growing up who must go through many experiences to come to maturity. For various reasons (which you can obviously figure out), some of those experiences are going to be painful and involve some suffering.

 

With the above explanation, go back and read again the passage from Rom. 8:16-19, and I believe you will better understand the qualification stated by Paul for those who aspire to be among the "manifested sons" who will be "glorified together" with Christ to "reign" with Him, namely: "IF SO BE THAT WE SUFFER WITH HIM" (8:17). Just as Jesus placed Himself under the instruction and discipline of the Father , that He might learn to be obedient in every situation and experience to the Father's will, so must we place ourselves under the instruction and discipline of Christ for the same reason. This is the essence of DISCIPLESHIP as we shall see. Another pertinent scripture is found in Heb. 2:10 where we read: "For it became him (Jesus), for whom are all things, and by whom are all things in bringing many sons to glory, to make the captain of their salvation perfect through sufferings." The Greek word translated "sufferings" here is pathema; it is slightly different than the other word we were discussing, but is similar and can be traced back to the same root: it means " something undergone (possibly a hardship or pain; or an emotion or influence.). But again, we are dealing with the varied experiences of life. The Greek word translated "perfect" in this passage istelos, and indicates the reaching of a set goal, and can thus be variously translated "complete," "finish," "conclusion," "mature," "perfect"--as indicating the "ultimate" arrived at. If you will read the rest of Heb., chap. 2, you will see that Jesus was, through the experiences of his life, being prepared for that ultimate "role" He was to fulfill as a "merciful and faithful HIGH PRIEST:" ". . . for in that he himselfhas suffered being tempted, he is able to[help] them that are tempted" (Heb.2:17-18). But, remember, that as a KING-PRIEST ("High Priest"), He is not to fulfill this "role" or "function" ALONE in the coming Kingdom. There are those who are going to rule as "kings" and "priests" WITH Him (Rev. 1:6, 5:10). That is why Heb. 2:10 says that He must "bring many sons to glory" (the same glory that He has). Notice that it is sons (huios), that He will bring to glory; not "children" (teknon).

 

[ Explanation of Sonship ]

There is one other word that I must bring to your attention before going to Jesus specific teaching on Discipleship. It is the Greek word huiothesia, translated several times in the King James Version as "adoption." The Greek work means "the placing as a son." It has nothing to do with "adoption" as we use that English word in our day. According to the Scriptures, we are "born" into the family and kingdom of God; not "adopted." John 3:3-7 & I Pet. 1:23.  The problem comes from not understanding Jewish customs. The "thesia" part of that Greek word comes from another Greek derivation which can mean to "appoint," "commit" or "ordain;" "give," or "set forth." We are dealing here again with that specific time when the son of a Jewish father reaches the point in his life (around the age of 30), when the Father, usually in a special ceremony, "appoints" to that son his portion of the family estate or inheritance, and " places" him in the position of a FULL joint-heir in the family. With this understanding, thenRom. 8:23 makes sense: "And not only they, but ourselves also, which 'have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." Notice that this "placing as a son" is something that we are "waiting" for; and it comes only when it is time for the " redemption" (and glorification) of the physical body. Then the "joint-heirship" with Christ will become a reality in the experience of those who qualify. I will not take time to deal with the other passages where this Greek word huiothesia appears. Just one more remark. I am sure that when Paul uses the expression "we," he was not thinking of anyone less than a born-again, spirit-baptized, sanctified, cleansed, maturing and "overcoming" Christian — namely the 100-fold category. I believe I can prove this by other references in Paul's writings, but that is beyond our scope in this particular study. Great confusion comes from not recognizing the different categories of Christians, and our foundation for this is provided in the teachings of Jesus, although I believe such are alluded to in Paul's writings IF we first get the right understanding from Jesus' teachings. Great confusion has also come from trying to build foundational doctrine from the writings of Paul. The foundation must come from the very words of Jesus. Writings beyond that provide amplification and additional insight.

 

The Position of Discipleship

 

[ Distinguishing Discipleship from the Initial Gift of Eternal Salvation ]

We do not become a disciple of Christ in order to become a Christian, or in order to "get saved." Salvation precedes Discipleship. Neither do we take Scriptures that are dealing with Discipleship and try to make them applicable to salvation as many do. For the sake of this study, I am using the word "salvation" in the sense of our initial receiving of Christ as our Savior with the resultant gift of eternal life for the soul. That which Jesus referred to as being "born from above" (John 3:3), and expressed in his words in John 5:24: "Truly, Truly, I say to you, He that hears my word, and believes on him that sent me, has everlasting life, and shall not come into condemnation; but is passed from death to life." In John 4:10, Jesus calls it the GIFT of God, and makes clear that this gift IS "everlasting life." I need not go into the many scriptures which show that this "eternal life" for the soul is the present possession of all who have truly repented and sincerely believed with their heart in Jesus Christ as the Son of God and their Savior.

 

I point out the foregoing only because some teach "salvation" as on on-going process; such as, we have been saved from the guilt and penalty of sin, we are being saved from the power and defilement of sin (as well as being saved or delivered from many problems, both inner and outer, that hinder the progress of our "Christian walk," and we shall eventually be saved from the very presence of sin. I believe there is merit in this approach, but for my purposes in this article,  I am seeking to emphasize Christ's call to DISCIPLE-SHIP as context in which to portray our need to progress and grow in our Christian commitment and experience IF we are to receive the greater benefits of Christ's Kingdom; even as I pointed out earlier, the "gospel" (good news) of the Kingdom involves far more than just the message of the GIFT of eternal life for the soul, which is just the "entrance gate".

[ Ed. Comment: Brother Earls has undertaken the difficult task of separating out the concept of ongoing discipleship from new birth class salvation. The difficulty is that the term "salvation" has many degrees of biblical application, some of which are permanent, others not; some of which are instantaneous and others progressive; and some of which are bestowed entirely apart from our participation while others must be "worked out with fear and trembling" on our part. From my perspective, discipleship is in fact all about the ongoing salvation of the soul beyond eternal spiritual rebirth, though Brother Earls would be reticent to acknowledge this if not outright disagree with it. Regardless, whatever relationship discipleship has to any other degree of salvation, his burden is to prevent confusion of discipleship with eternal spiritual new birth which is bestowed entirely apart from our participation and cannot be lost--contrary to the indiscriminate teaching of extreme wilderness discipleship salvationists who confuse these two dimensions of salvation. For this cause at very least, he is restricting the term "salvation" to refer to eternal spiritual new birth.]    

 

I want now to focus your attention on a KEY scripture which, I believe, presents Christ's two-fold call or invitation: first to SALVATION, and then, secondly to DISCIPLESHIP. The scripture is found in Mt. 11:28-30. For the sake of illustration I will divide the Scripture as follows:

 

SALVATION “Come to me, all that labour and are heavy laden, and I will give you rest.” (Mt. 11:28)

DISCIPLESHIP “Take my yoke on you, and learn of me; for I am meek and lowly in heart: and you shall find rest to your souls. For my yoke is easy and my burden is light.” (Mt. 11:29-30)

 

Notice that there are two distinct invitations and two promises of "rest." The first "rest" Jesus promises to ''give" would certainly relate to those who come to Him laden with their great burden of sin and guilt, receiving from Him that which He is willing to give: forgiveness of all their sins and the gift of eternal life. Thus the first invitation is to come to Him for salvation. The second "rest" is that which He will enable those who respond to "find," providing they fulfill the conditions. The first condition is to "take my yoke on you," and the second is "learn of me." Now, immediately following, Jesus states two things about Himself which are parallel to the two requirements He gives. Let me "pair" them as follows to show what I mean.

 

“Take my yoke on you”      “I am meek.”

“Learn of me” “I am lowly in heart.”

 

There is no way we can understand these statements of Jesus about Himself unless we see them in terms of His relationship to His Heavenly Father. Thus, Jesus is asking us to relate ourselves to Him, in the same way that He is related to the Heavenly Father. I will explain what I mean by this, but I want to unfold it under the next section as we discuss the purposes of Discipleship.

 

 

The Purposes of Discipleship

 

[ Purpose 1: To  Become "Yoked Up" ]

(1) The first purpose of Discipleship is to "get yoked up" to Jesus Christ, even as He is "yoked" to the Father. This will enable Him to work the quality of "meekness" in us, even as He is "meek." What is "meek?” Some translations use the words "mild" or "gentle," but I believe it means far more than that. I think most of you are aware that a "yoke" is the "brace" that "ties" two animals together in such a way that makes it imperative for them to move and work AS ONE; making a "team," as a "yoke of oxen." To "take Jesus' yoke" means that you give up your "right" to any independent action on your own—you are committed to the will of Jesus Christ and His will alone. It means also that you "yield" to the Lord all other so-called "self rights" which the carnal nature in each of us instinctively wants to "exercise"—the "rights" to be self-assertive, to be selfishly ambitious, to take offense, to "get even", to retaliate, to take things into our own hands, to get carnally angry and "lash out" at someone (in word or deed), to always justify ourselves and blame someone else, to "put someone else down," to try to promote ourselves, to get resentful or bitter, to try to promote ourselves in the eyes of others, etc. etc. (you can add to the list). The reason for this is that our "yoking up" with Christ is NOT a "yoking of equals."   Jesus did NOT say "let's get yoked together." He said, "you TAKE MY YOKE upon you." He Is the Lord (master—boss), and we are His servant, or more accurately, His "love-slaves." Although we are "workers together with Him" (II Cor. 6:1), Only He initiates the work or "spiritual activity." We cease from our "labours" (Heb. 4:10) and enter into HIS. We desire and seek to function ONLY in those ministries and / or gifts He has ordained for us. He is our KING and He takes good care of us as citizens of His Kingdom. He is our leader, provider, advocate, lawyer, manager, judge, rewarder, promoter, and/or anything else that we need. That is why we come out of the kingdom of darkness (and Satan) and surrender our stupid, carnal "rights," and receive from Jesus, our King, whatever "rights" (and privileges), coupled with the necessary authority and power, to enable us to [be] truly blessed and productive citizens of His kingdom. Hallelujah! This is a part of the "gospel" (good news) of the Kingdom that I mentioned earlier in this article.

 

The truly "meek" person has learned the secret of total YIELDING and TRUSTING. "Meekness" is NOT "weakness;" it is rather "STRENGTH UNDER CONTROL." Like the animal whose self-will has been "broken" (not the "spirit"—inner "drive" or "vital force"), and yields to the "yoke" (as the oxen) or to the "bit and bridle; saddle or harness" depending on use (as the horse), and then waits for and responds to the command of the owner (master). What a beautiful sight is a horse hitched to a carriage, standing at attention, waiting for his master; head erect, neck arched, nostrils expanded—with maybe a "snort" or two, as the head shakes the mane a little; muscles "rippling" with strength; yet, not a movement forward until the master arrives, takes his place in the seat, picks up the reins, and gives the command. That is a picture [of] "strength under control."

 

Jesus was the perfect pattern of meekness throughout His life. However, from the time that He allowed Himself to be taken "captive" in the garden until He "dismissed" His Spirit on the cross, His "meekness" was severely put to the test. For at any time He had the power to instantly vanquish His "captors" and set Himself free. Even on the cross, He could have exercised the power to dislodge Himself from the spikes which held Him, instantly heal His body and go free. But Jesus was unequivocally "yoked" to the Father's will, even obedient unto the death of the cross (Phil. 2:8), that He refused to exercise His "right" NOT to die. Since He had never sinned He was not subject to death and did not have to die—no fault was found in Him (Luke 23:4, 14). He refused to exercise that which we carnal humans think is a "right"—to retaliate again His tormentors and crucifiers. A scripture which so beautifully expresses this is found in I Pet. 2:23. Quoting from the Amplified version: "When He was reviled and Insulted, He did not revile or offer insult in return; when He was abused and suffered, He made no threats {of vengeance}; but He trusted {Himself and everything} to Him Who judges fairly." Dozens of examples and scriptures could be given to illustrate throughout His life and ministry that Jesus was truly speaking the truth when He said "I am meek" (Mt. 11:29), but I will quote just one scripture: "Jesus answered and said unto them,  Truly, Truly, I say to you, the Son can do nothing of himself, but what he sees the Father do: for what things soever he does, these also does the Son likewise" (John 5:19). He "couldn’t" do anything independent of the Father because of His COMMITMENT to be "yoked" to the Father's will. His total yielding of any "rights" of His own, and His total TRUST that the Father would "espouse His cause" in everything—that was His "meekness"—STRENGTH UNDER CONTROL.

 

It was said of Moses that He was "very meek, above all the men which were on the face of the earth" (Num. 12:3). This is why God could use him so greatly, and trust him to follow His directions in leading over two million people out of Egypt and through a forty year wilderness journey. But on one occasion, Moses lost his meekness. The people of Israel arrived at a certain place near the end of their wilderness journey and there was no water for them. They gathered against Moses and contended with him severely. Moses fell on his face before the Lord as he had done many times before to get the Lord's direction, and the Lord told him what to do. He was to gather the congregation together, and along with Aaron his brother, he was to take the rod in his hand and speak to a certain rock and it would give forth water. The details are give in Numbers 20:1-12 On a previous occasion, toward the beginning of their wilderness journey, when the congregation was in need of water, and they strove with Moses because of it, Moses was instructed by God to take the rod and strike a certain rock, causing waters to come forth (Exodus 17:1-6). On the second occasion, however, Moses evidently became more irritated by the people's "attack" on him (he had been the object of their "wrath" on many and varied occasions and circumstances throughout almost forty years), and for some reason he evidently felt he had a "right" to vent his uncontrolled anger on them. Gathering them before the rock, he "lashed out" at them with these words: "hear now, you rebels; must we fetch you water out of this rock?"  Not only in anger did he imply that he and Aaron ("we") were going to produce the water (not giving glory to God), but his infuriated mind failed to recall God's specific instructions. Instead of "speaking" to the rock, Moses "lifted up his hand, and with his rod he struck the rock twice" (Num. 20:11).

 

Although God responded to Moses^’ action by providing water for the people, He rebuked Moses with these words: "Because you believed me not, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this congregation into the land which I have given them" (Num. 20:12). It cost Moses dearly when he lost his meekness, failed to yield totally to the Lord's control, took things into his own hands, and acted "on his own" in disobedience to the command of the Lord, and by doing so "exalted" himself in the eyes of the people by implying that he (and Aaron) were going to produce the water.

 

To be a "Disciple" is to take Jesus' "yoke" upon us; to be so yielded, surrendered, committed and "united" with Him that we become "meek"—totally under His control and will, as He was "meek" when upon this earth—totally under the control and will of the Father. "Meekness" is listed as one of the "fruits" of the Spirit in Gal. 5:23. We don't become meek overnight. But by consistent submission to His "yoke"—giving Him total "right of way" in our lives, this beautiful character quality will be developed in our lives. The Greek words translated "meek" and "meekness" are usually translated "gentle" and "gentleness" in the New American Standard, and some other modern English translations. Although this is an essential ingredient in meekness, I believe that if you will re-study this section on "taking Christ's yoke," and deeply ponder all of the ramifications, your understanding will be greatly deepened, and the impact on your life (if taken seriously) will be significant. Other New Testament Scriptures that you can study where "meekness" is mentioned are as follows: I Cor. 4:21, II Cor. 10:1; Gal. 5:23, 6:1; Eph. 4:2; Col. 3:12; I Tim. 6:11; II Tim. 2:25; Titus 3:2; Mt. 5:5, 21:5;  I Pet. 3:4; James 1:21, 3:13; and II Pet. 3:15.

 

[Purpose 2: To Learn of Him]

(2) The second purpose of Discipleship is given in Mt. 11:29 in the second statement Jesus made following the one we have been dealing with: "Take my yoke upon you, and LEARN of me." The parallel to this, as we have already noted is "for I am lowly of heart." The Greek word translated "lowly of heart"—tapeinos, indicates one who is "abased or lowly (in circumstances or disposition)." Although variously translated in the New Testament, it is most often translated (taking the noun and verb forms together) by the English word "humble," or "to be humble" or "to humble oneself." The same Greek word, but combined with another word—tapeinophrosune, is translated "humbleness of mind" or simply "humility." For the purpose of emphasizing Jesus' command to "learn of Him," I want to impress on you three important aspects of humility: (1) our willingness to be teachable; (2) our desperate need; and (3) honesty—the willingness to admit when we are in error in our thinking and beliefs and the willingness to change and adjust in our understanding.

 

Before elaborating on these, let me say that the only way we can LEARN of Christ Is by diligently studying His WORD—the Scriptures. Jesus clearly distinguished between those who believed on Him and those who were His disciples. Quoting from John 8:31-32: "Then said Jesus to those Jews which believed on Him, If you continue in my word, then are ye my disciples indeed; and you shall know the truth, and the truth shall make you free." I will come back to this scripture later, but right now I want to emphasize the importance—as we approach the climactic events of this age, and as the Lord is getting ready to manifest Himself through His people as never before, as a necessary part of our preparation—of setting aside things that are not important, and GETTING INTO THE WORD OF GOD (in study, meditation and prayer) CONSISTENTLY (daily, unless hindered by unusual circumstances). Probably the greatest contributing factor to most Christians spiritual "anemia" is the failure to consistently and prayerfully read and meditate on the WORD of God. You may have sincerely believed on Jesus for salvation; you may be "born again;" but according to the Scripture just quoted from John 8:31, if you are not "continuing" In Jesus' Word, you are NOT His disciple; neither will you reap the blessings and rewards of discipleship, one of the most important of which is given in John 8:32: "and you shall know (by personal experience) the truth, and the truth shall make you free (from the "disease" of sin: its bondage and inevitable consequences; as well as the debilitating effects of an unrenewed mind—fear, worry, depression, etc.). More on this later! The word "continue" which Jesus used in John 8:31 is a translation of the Greek word meno. It is used well over 100 times in the New Testament and is variously translated by the English words: "abide," "continue," "remain," "dwell" (for more information on this word and its implications in our spiritual life, order my booklet titled "Daily Abiding in Christ;" it has helped to uplift and liberate many lives, as indicated by many testimonies received). This word is used by Jesus in John 15:7 where He declares: "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." It should be obvious to us that if His words are going to "abide" (dwell, remain, continue) IN us, that we must spend considerable time consistently "continuing" (abiding, dwelling, remaining) IN the Word.

[ Ed. note—extraneous dated local/national commentary omitted here ]

 

[ Grace Through Humility: the Key to Learning ]

Now back to LEARNING from Jesus. The key is humility, even as Jesus said He was humble (lowly in heart). Jesus had to "humble" Himself in order to take on human flesh. Phil. 2:7-8 says that He "took on him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." While in the flesh, it says in Heb. 5:8 that He LEARNED obedience by the things which He "suffered" (experienced). I have already dealt with that Scripture, but I want to point out now that the Greek word translated  "Learned" in the verse just quoted is exactly the same Greek word which is used when Jesus said "LEARN of me" (Mt. 11:29). Although the mighty Spirit (being) who indwelt the body of the one known as Jesus of Nazareth was the very Divine SON of the HIGHEST, yet in "lowering" Himself to take on human flesh and LIVE as a human,  He had to be "humble" enough to LEARN how the Father wanted Him to conduct Himself in every situation He faced: what He was to say, to do, and how He was to respond to every person (or persons) that crossed His path, that He called to follow Him, or that confronted Him in any way. Without such "humility" to LEARN OBEDIENCE in every situation, He could not have fulfilled the Father's will or finished HIS work (John 17:4).

 

How much more do we need the quality of humility to LEARN of (from) Jesus. The Scriptures promise that with humility comes the GRACE of God. "But he gives more grace. Wherefore he says, God resists the proud, but gives grace to the humble" (James 4:6; see also I Pet. 5:5). Whatever we receive from the Lord is a manifestation of His loving GRACE ("unmerited favor"). "Grace" not only indicates the "unmerited favor" of God extended to us because of what Jesus did for us, it also implies the Divine influence upon (and within) the human mind and heart to do supernaturally what we are incapable of, because of our human limitations, doing for ourselves. With reference to our immediate subject—learning from Jesus—it is impossible to rightly understand the teachings of Jesus (or any other Scripture) so that they become LIVING REALITY within us, unless our minds are supernaturally illuminated. After His resurrection, Jesus appeared to the twelve who were gathered together, and at that time Luke 24:45 says: "then opened he their understanding, that they might understand the scriptures." It is now the function of the Holy Spirit to "take the things of Christ and reveal them to us" (John 16:14). In writing to the Ephesian Christians, Paul prays that "the God of our Lord Jesus Christ, the Father of glory, may give to you the (Holy) spirit of wisdom and revelation in the (full) knowledge of him (Christ)." Eph. 1:17—see also John 6:63 & I Cor. 2:9-14. "It is the Spirit that quickens" (makes "alive" and "real") said Jesus, but even the Holy Spirit cannot reveal anything to us unless we have the quality of HUMILITY.

 

[Teachability: The First Aspect of Humility]

There are many aspects of that which we call "humility," but earlier I said I wanted to emphasize three; if we are to "learn of Jesus." First, a teachable spirit. Jesus links humility with the nature of a child (Mt. 18:4). We must become truly child-like in our approach to the Scriptures. There are three things that keep most people, even most Christians, from being truly teachable: (1) to much secular (humanistic) education; (2) too much religious tradition; and (3) too much carnality remaining in the heart—most Christians believe what they want to, and I'll tell you why later.

 

[ Effect of Secular Humanist Education on Teachability ]

First, with regard to "secular education," most people in this nation have gone through high school, and a great many have had some or much college education. Having been exposed to so much foolish "worldly wisdom" (see I Cor. 1:18-29), most heads are so filled with faulty concepts that it takes much time and "humility" to get the mind "open" to Scriptural concepts (which are usually so completely opposite to that which is learned from the world society). To help us understand, let me give you a factual illustration. During the 1980 presidential campaign, before the political parties had selected the respective candidates, there were three men running for the office who claimed to be "born again" Christians; John Anderson, Jimmy Carter, and Ronald Reagan. (The following is in no way a "judgment" on the claim to be "born again"—only God knows; I personally hope that each one is a "born again" Christian). Because of the claim of each to be "born again," a group of concerned Christian citizens made a study of position or "stand" of each of these candidates on a number of important moral issues that are "festering" in the nation. The results of the study were published in a small brochure which I read. I don't have one at hand right now so I don't remember the exact number of issues the candidates were polled on, but it seems there were eight or more. The result, however, was rather dramatic. On every one of the moral issues, the "stand" of John Anderson and Jimmy Carter was exactly the same. On the other hand, the "stand" taken by Ronald Reagan was exactly the opposite of the other two candidates on every moral issue. Furthermore, the study showed that the positions taken by John Anderson and Jimmy Carter were identical to that advocated by the secular humanists. Whereas the position taken by Ronald Reagan was Biblically oriented on each moral issue. Just what influences shaped the thinking of these men, I cannot say. I do know that Ronald Reagan went to a Christian College, which might help to explain his Biblical perspective.

 

The above simply illustrates the fact that one can be a professing Christian and either not understand, or not be "open" to Biblical truths because [ ] the mind has been so conditioned by the knowledge accumulated by secular education. Knowledge tends to inflate the ego (I Cor. 8:1). Strongly held opinions are not easily relinquished. Not many are willing to admit that they "know nothing yet as they ought to know" (I Cor. 8: 2). But DISCIPLESHIP demands a child-like spirit of humility which is teachable, so that the mind can be completely "renewed" or renovated (Rom. 12:2, Eph. 4:23, Col. 3:10).

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CALL TO . . .

 

DISCIPLESHIP

 

PART 2

 

[ The Purposes of Discipleship, Cont. ]

 

This is the second part in a study on "Discipleship."  The term "disciple" appears in the New Testament about 250 times, the term "believer" about 12 times, and the term "Christian" only 3 times. So we can see the importance that Jesus and the early church placed on discipleship.

 

[ Part 1 Review ]

In part one, we saw that a "disciple" is a pupil or learner — one who has placed himself under the tutelage of another, to be disciplined in a way of life. It was understood by those who had accepted Jesus as their Messiah and Savior in the life of the early church that they were the followers of THE WAY, and the followers of Christ were frequently referred to as a part of this "way" (Acts 9:2; 19:9, 23; 22:4; 24:14, 22). We saw in our last study that accepting Jesus as our Savior is only the "entrance gate" into Kingdom citizenship. But to ENTER INTO and BENEFIT from the greater blessings and rewards of that Kingdom, discipleship is a necessity. "Eternal life" is a free gift (Rom. 6:23), received by faith (Ephes. 2:8), and implies nothing more than the restoration of that which Adam lost on this earth. Beyond that, the Lord has great "vistas" of "sonship" responsibility, blessings, authority, and glory that are so vast in scope that the average Christian has but faint conception, or even a gross misconception. As I continue this study on "Discipleship," I think you will realize that this teaching complements and "fits" right into the lessons I have been giving on the " overcoming life" called "Names of Tribes on Gates of Pearl." It will be incorporated into those lessons when finished and put together into booklet form.[Ed. note: This series is not published on this site,  but is available in hard copy through Shepherdsfield .]

In the last study,  I presented first (1) The Perspective of Discipleship; then (2) The Position of Discipleship; and then I was in the midst of presenting (3) The Purposes of Discipleship, of which there are several.  I had presented the following purposes of Discipleship based on Jesus' words in Mt. 11:29 (1) To get "yoked up" to Jesus Christ, even as He was "yoked" to the Father, that we might become "meek" even as He was "meek"; (2) To "learn of Christ" by diligently studying His Word — the Scriptures. We saw that such "learning" necessitated the quality of "humility", even as Jesus was "humble" (lowly in heart). We also saw that that the New Testament links humility with the "grace" of God (James 4:6; I Pet. 5:5). It is only through God's supernatural grace (favor) that we are given the "spirit of wisdom and revelation in the (full) knowledge of Christ" (Ephes. 1:17) that we might understand the Scriptures (Luke 24:45).

 

[ Humility Cont., the Effect of Religious Tradition on Teachability ]

There are many aspects of humility, but there were three that I said I wanted to emphasize: (1) Our willingness to be "teachable"; (2) Our desperate need; and (3)Honesty. Last time I partially covered the first: "a teachable spirit." I said that there were three hindrances to most people, even Christians, to being truly teachable. I commented on the first: (1)Too much secular (humanistic) education; and I will now proceed to the second: (2) Too much religious tradition. Someone has said that "tradition sticks worse than sin." Jesus found it impossible to "get truth" into the heads of the vast majority of the religious leaders of His day because they were "bound" by their false religious traditions. Perceiving their total unwillingness to abandon their traditions, and "hear" the Word of God, He castigated them severely as we read in Mark 7:7-8, 13: "Howbeit in vain do they worship me, teaching for doctrine the commandments of men. For laying aside the commandment of God, you hold the traditions of men. . .making the Word of God of no effect through your traditions ." Even Jesus' own disciples, who were committed to Him, were so tradition-bound, that Jesus had extreme difficulty in getting them to understand that HIS Kingdom was NOT to be after the carnal, materialistic, even militaristic-conquering Kingdom, with a "swashbuckler" kind of Messiah, after the fashion of their great "hero-king" David, who was a great military leader, conquering all their enemies and establishing an outward kingdom of great "pomp and splendor." The disciples were sure, after seeing the demonstrations of His mighty miracle-working power, that Jesus would, in time, take up the sword, rally the multitudes, drive out the Romans, and restore the Davidic throne, taking the "scepter" of rulership, and sitting down on an earthly throne in Jerusalem,. This is why Peter had the audacity to rebuke Jesus for saying that He was going to  Jerusalem to DIE (Mt. 16:21-23), for Peter's traditional concept of the Kingdom had no place for a dead Messiah.

It is beyond the scope of this study to deal at length with the intriguing issue of Jesus' teaching anew of His disciples through much patience, repetition, even sharp rebuke at times, etc., but simply to make the point that their traditional religious concepts had to be changed, and that was no easy task, even for the very Son of God. As a matter of fact, it was not until after Jesus was raised from the dead, that the disciples began to recall many of the truths that He taught, enabling them to understand that He came to establish a spiritual Kingdom, which first had to take "root" in the human heart (through the power of divine regeneration— being "born anew" from above by the Spirit — John 3: 3-6) before it could be manifested outwardly in ever widening circles of influence.

If you are perceptive, you no doubt already know the point I now want to make. Is human nature any different today than it was in Jesus' day? Are people any less "bound" by religious traditions today than in the day that Jesus almost vainly sought to penetrate the "tradition-clogged" minds of those to whom He was sent? I doubt that we need to argue that our multitudinous denominations, sects, and religious organizations of various kinds, with many divergent beliefs, attest to the fact that we are as "tradition-bound" as the generation to which Jesus came.

Yes, religious tradition, which can vary from outright falsehood and error to a mixture of truth and error, can definitely be a hindrance to having a "teachable spirit." It has been my experience that those who make the most rapid advance in truth and vital, spirit-quickened realities are those who have had no church background or religious training of any "kind. This is because their minds were not "cluttered" with a lot of things to unlearn. It is a fact that the hardest part of learning is the task of unlearning that which has become so entrenched in the human mind. I speak from personal experience! I won't belabor the details, but how I praise the Lord that because of a hunger for truth from my youth, and because of the willingness (by God's grace) to make the sacrifices necessary to "loose" myself from the necessity of having to "conform" to the indoctrination received through 7 years of schooling to be accepted for pastoral ministry within a certain religious group, I am now (and have been for a number of years) FREE to sit at the "feet of Jesus" and learn from Him, as He "quickens" His Word by the Holy Spirit. What a JOY to seek and "fall in LOVE" with TRUTH — to become literally "ecstatic" with God's wondrous plan for man and this earth — to literally BEHOLD how ALL "facets" of His planning and working FIT TOGETHER in a SYMPHONY of "beauty" that both staggers and elates the mind, and causes one's heart to bow in humble awe and adoration before our indescribably wonderful heavenly Father, and His glorious Son and our Savior, Jesus Christ.

 

[ Effect of Carnality on Teachability ]

Finally, I want to mention a third factor that hinders a "teachable spirit." It is simply " carnality" within the human heart, which is, again, directly related to pride. People just hate to admit that they have been wrong. I can't give all the possible reasons for this, but I'm sure you are well acquainted with the innate stubbornness of human nature which automatically tends to resist change in traditional habit-patterns of thinking and acting. Some may not want to "lose face" with friends, relatives, or those with whom they are associated. Some may love the praise of men more than the praise of God (John 12:43). Among pastors and other church officials, peer pressure is a powerful force, as the tendency is to "thrive" on the honor given and received from one another. In the light of this, Jesus profound statements in John 5:41 & 44 — " I do not receive honor from men. . . How can you believe, when you receive honor from one another, and do not seek the glory that is from the one and only God?” — become a serious warning. Another factor among church leaders is security of position. Jewish religious leaders rejected Jesus, not so much for what He taught (although that was a significant consideration) but because of their fear of losing their coveted positions which gave them their security. Listen to their fears: "If we let Him (Jesus) go on like this, all men will believe in Him, and the Romans will come and take away both our place and our nation" (John 11:48).

 

[ Effect of the "Comfort Zone" on Teachability ]

Another factor relating to carnality that hinders "teachableness" is the fact that most people believe what they want to, based upon the kind of life they want to live. Someone has said that "a person's morality dictates their theology." God help such! They are deceived and blinded by their own selfish pride! Whether "high society" or "low society," people tend to "gravitate" to that which "suits their style." Many are church members, but not even saved. Some are saved, but in the "baby", "carnal" state described by Paul in I Cor. 3:1-3. And there they "stagnate" — pretty much left to "do their own thing." Fed a little "milk" once a week (or less, if their attendance is not regular), they become a spectacle of "anemia" and much of the time a disgrace to the cause of Christ. As a whole, the church has committed "high treason" against the HEAD (Jesus Christ) in not carrying out His commission to "MAKE DISCIPLES." When we come to the parts in this study where I deal with the "priorities of discipleship" and the "proofs of discipleship," the GRAVITY of this situation will become more apparent. Christians have not been challenged! They have been pampered! Generally (this is not a wholesale indictment — there are notable exceptions) "men of the cloth" have been more interested in promoting their reputation, building their churches (in size and numbers), pleasing their denominational superiors, climbing the "ladder" of success to larger and better paid pulpits, and seeking to please men (Gal. 1:1), than in PROMOTING THE INTERESTS OF THE KINGDOM OF GOD. In the pulpits there are too many "PARROTS" and not enough "PROPHETS!”

But thank God there is a "stir" in the land. Increasing numbers of people are becoming dissatisfied with the fact that they are not being FED; nor taught how to get into the Word and "feed themselves." There is a tremendous HUNGER for LIVING TRUTH — "fresh bread from the ovens of God." God is shedding forth His light as never before, and those who want reality, and their lives to be changed, are coming to that light (see John 3:19-21). More "seekers" are discovering that ONLY Christ and His "living Word" can satisfy the desires of the heart. You can find a measure of fulfillment in personal relationships and mater­ial things, but truly satisfying and ULTIMATE fulfillment can ONLY come through finding your "delight" in a personal , living relationship to Jesus Christ. He will give you every desire of your heart when you start "delighting" yourself in Him (Ps. 37:4), for He will even change some of your desires. If you are unhappy, I can guarantee that you are trying to find fulfillment in someone or something other than the Lord Himself. And that fulfillment cannot be complete without coming to know Him more intimately through His WORD and His Spirit. Jesus said, "It is the spirit that [makes alive]; the flesh profits nothing: the words that I speak to you, they are spirit ([ activated ]) and they are LIFE" (John 6:63). Studying the Word of God is like a treasure-hunt. Col. 2:3 declares that in Christ "are HID ALL THE TREASURES OF WISDOM AND KNOWLEDGE." "Hid"—yes, but READY TO BE REVEALED to YOU when you take your discipleship seriously enough to search and "dig" into the Word. Ah, beloved, the "gems" that you will "uncover" will delight your heart as they "sparkle" in the "sunlight" of GOD' S LOVE FOR YOU. You will also rejoice in articles and studies written and sent out by "scribes" instructed in the things of the Kingdom of God who are able to bring out of God's "storehouse" TREASURES NEW and OLD (Mt. 13:52). Do I hear any JOY-SHOUTS? When they come you might have to explain to your neighbor; wouldn't that be great!

 

[ Desperation: The Second Aspect of Humility ]

Now back to "humility"—the KEY to "learning of (from) Jesus." I said I wanted to impress upon you three important aspects of humility. I just finished the first: a teachable spirit, and also commented on three hindrances to having a teachable spirit: too much secular (humanistic) education, too much religious tradition, and too much carnality within the heart. The second important aspect of "humility" that I want to emphasize is: " our desperate need." Before focusing in on our desperate need to "learn of Jesus," I will make a few general remarks. A "proud" person usually feels self-sufficient — he is so often "blind" to desperate needs in his spiritual life. And who among us can say that we have no pride? I remember the story of some Christians who were kneeling in prayer at the altar preceding a church service. A young man was praying over and over again, "Lord, keep me humble." His words were over-heard by an older and much wiser sister in the Lord who was kneeling next to him. She leaned over and whispered in his ear: "Young men, you should be praying, 'Lord, make me humble;' for when you pray, 'Lord, keep me humble,' you are assuming that you are already fully humble." You and I know that no matter how much we seek to humble ourselves before the Lord, there are still areas of pride that we are not aware of. Therefore God has to take us through experiences that humble us. Every one of you can remember experiences that caused you to think to yourself, even to confess to someone: "what an humbling experience that was!"

 

As we said before, pride "blinds;" but humility causes us to "see" our desperate need. I am deliberately using the word "desperate" because I believe our need is that serious. We have a desperate need to "learn of" (and "from") Jesus, if we are not to remain "stagnant" or even "regress" in our Christian life. Only as we continue to learn ,grow , overcome , incorporate and apply the principles of the Kingdom of Christ can we reap the blessings and benefits that God has for us, as well as prepare ourselves for "usefulness" in the Kingdom, both now and in the age to come. We are now determining our FUTURE DESTINY AND GLORY (beyond just "salvation") by what we do with the time and opportunities we have. We need to get our minds and hearts "saturated" with the Spirit-quickened — "living" WORD OF GOD. How else can God "write" His spiritual LAWS on our minds and hearts, which is the essence and purpose of the "New Covenant" — see Heb. 8:10; 10:16.

 

[ Natural Types Illustrating our Depth of Need ]

All through the Bible there is a parallel between the natural and the spiritual. As a matter of fact, all natural things are TYPES of spiritual truths and realities. God made them that way to help get simple truths through our stupid heads. So I will take some very simple natural illustrations to help us to see our desperate need to "get INTO the Word of God," and "get the Word of God INTO us." I know this will seem elementary to some of you, but bear with mewhile I get this point across for those who NEED it. It doesn't take long for you to go without food to realize that you are hungry, and if are without food for many days, you are very much aware of your desperate need tofeed your body in order to live. When you receive Christ and are "born anew" within, NEW LIFE, and a "new creation" has begun WITHIN you by the power of the Divine Life-seed of Christ. That new life needs to grow and develop—changing you from within into the very likeness of Jesus Christ — from glory to glory (II Cor. 5:17; 3:18). That new life needs to be FED with the WORD OF GOD. There is the "milk" of the Word for new "babes" in Christ to grow by; there is the " bread" of the Word to BUILD spiritual strength and character; there is the " meat" of the Word in order to MATURE and progress DEEPER into Christ and develop that WISDOM which will enhance your usefulness in His service (see I Pet. 2:2; John 6:32-35, 48; I Cor. 3:2; Heb. 5:13-14). The WORD is also said to be " sweeter also than honey and the honeycomb" (Ps. 19:10), because it truly delights the heart. Jeremiah said, " Your words were found, and I did EAT them; and your word was to me the joy and rejoicing of my heart" (Jer. 15:16).

There are so many symbols of the Word of God taken from nature and from the types of the Old Testament, that it would take pages to deal with them all. So I am going to limit myself to just a couple more illustrations to get my point across [of] the importance of "learning from Jesus" through HIS WORD. Besides food, as illustrated above, the Word of God is likened to WATER (John 15:3; Ephes. 5:26). Now, beloved, if you are in your right faculties, no one has to tell you when your body has collected enough dirt and un-cleanness that you need to take a bath or shower. And how good it feels afterwards to feel clean and refreshed. Spiritually, as we read and meditate in the Word of God, it WASHES us WITHIN from the "filth" and "uncleanness" of this world.

 

[ - An Aside: The Scriptural Use of "Walk" to Define Behavior]

In the New Testament, the word " walk " is used to symbolize the manner or way in which we LIVE our Christian life —in thought, motive and conduct. We are instructed to "walk by faith, not by sight" (II Cor. 5:7); "walk in newness of life" (Rom. 6:4); "walk honestly, as in the day" (Rom. 13:13); "walk in the Spirit, and you shall not fulfill the lust of the flesh" (Gal. 5:16, see also Rom. 8: 1,4);  "walk in good works. . . for we are God's workmanship" (Ephes. 2:10); "walk worthy of the vocation to which you are called" (Ephes. 4:1; see [also] I Thess. 2:12; 4:7, II Thess. 2:14); "walk in love, as Christ loved us, and has given himself for us an offering and a sacrifice" (Ephes. 5:2); "walk circumspectly (carefully), not as fools, but as wise, redeeming the time, because the days are evil" (Ephes. 5:15-16); "walk worthy of the Lord to all pleasing [of Him], being fruitful in every good work, and increasing in the knowledge of God" (Col. 1:10—but continue to read vs. 11 on); "as therefore you have received Christ Jesus as Lord, so walk [ ] in him: rooted and built up in him, and stablished in the faith, as you have been taught, abounding therein with thanksgiving" (Col. 2:6-7); "walk in wisdom toward them that are without, redeeming the time. Let your speech be alway with grace, seasoned with salt, that you may know how to answer every man" (Col. 4:5-6). "If we say that we have fellowship with him (Christ), and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Christ cleanses us from all sin" (I John 1:6-7). "He that abides in him (Christ) ought himself also so to walk, even as he walked" (I John 2:6). "And this is love, that we walk after his commandments" (III John 6). "I have no greater joy than to hear that my children walk in truth;" III John 4).

I usually do not quote so many scriptures, but felt to set these before you, so that as you read and meditate on them you might grasp more clearly just how we are to "walk" (conduct our lives in thought, motive, word and deed) in this world. This may not be the study in "deeper truth" that you like to read, but I want to say emphatically that God is requiring us to get our lives in order In a practical way, and all the "deeper truths" that we study will avail nothing unless we learn to "walk" (LIVE and conduct our lives in a way that is pleasing to the Lord).

 

[ Focus on the Illustration of "Washing" ]

Getting back to the symbolism of the "washing" of the Word: In Bible days, people walked a lot, and their "footwear" usually consisted of open sandals which exposed their feet to a lot of dirt. It was customary when arriving home after considerable "walking," to wash one's feet upon entering the house. Or, if a person was invited to another's house for some occasion, it was customary to provide a basin of water and a towel so that the guest could wash his feet on entering the house of the host. Or, if one was rich enough, he would provide a servant to wash the guest's feet. (Notice how inconsiderate Simon the Pharisee was to Jesus who was a guest in his house— Luke 7:44). Now the spiritual truth that I want to emphasize is this:  as we go about our daily activities, or engage in the business or job whereby we make a living, we inevitably have a certain amount of contact with this world and worldly people; and in doing so, a certain amount of the "dirt" (ungodly words and actions— unkindness, lies, deceit, compromise, and  just plain carnal "filth") is "picked up" or "rubbed off" on you, affecting your mind and emotions, and thus "contaminating" your "daily WALK" with the Lord. Thus you desperately need to get by yourself to read and meditate in the WORD OF GOD (along with prayer) to let THE LORD "WASH YOUR FEET!"

 

The above is graphically symbolized by Jesus' action as recorded in John, chap. 13. I cannot here explain the symbolism of the whole story, which is so beautiful, but point out some important highlights. The scene was at the Passover supper which Jesus partook with his disciples before His death. In John 13:4-5, we read that Jesus "rose from supper, and laid aside His garments; and taking a towel, girded himself about. Then he poured water into the basin, and began to wash the disciples’ feet, and to wipe them with the towel with which he was girded." Jesus "laying aside" His garments, is a symbolic picture of His voluntary sacrificial DEATH for us. When His Spirit "withdrew" on the cross, His "outer" or physical body was laid aside in the tomb, and His "inner" soul body was, according to Isa. 53:12: "poured out unto death" and went into "hades" (the unseen realm, for a soul-body cannot be seen by physical eyes). But Ps. 16:10 assures us that His soul was not to be left in "hades" ("sheol" is the O.T. word)— see also Acts 2:31. In John 13:1 we see that He "took up" His garments, symbolically portraying His Resurrection. Thus the symbolic picture shows us that His death and resurrection has made possible our cleansing. His blood cleanses our conscience from the guilt of sin, and His WORD ("'quickened' by the Sprit" — even as His resurrection body was "quickened" or "made alive" by the Spirit) WASHES us from the contamination ("dirt") that gathers in our mental-emotional being through contact with this sinful world as we seek to live the Christian life in our "daily walk."

When Jesus came to Peter, his response was: "You shall never wash my feet." But Jesus reply was: "If I [don't] wash you, you have no part with me" (John 13:8). Now in verse 10, a beautiful truth is brought out that is not conveyed in the English translation because of a lack of distinction in two Greek words. I will quote the verse, inserting the Greek words according to their meaning: "Jesus says to him, He that is washed (Gr. louo: meaning to bathe the whole person) needs not [bathe] except to wash (Gr. nipto: meaning to cleanse a part of the body— the hands, face, or feet) his feet, but is clean completely." When Jesus uses the first word "washed" (Gr. louo) it symbolizes our initial "regeneration" or "new birth" by the incorruptible seed of the Word of God (John 3:3, I Pet. 1:23). An apt description of this is given in Titus 3:5: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." The word for "washing" in this verse is loutron— meaning "a bath," and comes from louo , which is the same word that Jesus used in John 3:10 when He said, "he that is washed (louo) needs not [bathe] except to wash (nipto) his feet." In other words, our initial "washing of regeneration," or "new birth," when "eternal life" is engrafted into our soul through the glorified life-seed of Jesus (see James 1:21; I Pet. 1:23), does not need to be repeated.

However, the symbolic drama which Jesus portrayed in John 13, was to demonstrate the absolute necessity of letting the Lord cleanse the "feet" (Christian "walk") of every one who has received the initial "bath of the new birth" (which is the way the Amplified Version renders Titus 3:5). The cleansing of our "walk" must be a continuous experience, for daily we "pick up" the "dirt" (mental — emotional impressions) from the world which need to be "washed away" by meditation in the Word of God.

The distinguishing of the two different Greek words used in the John 13 "drama" helps us to understand an important truth with reference to our relationship to Jesus and our future destiny. When Jesus responded to Peter's refusal to let Him wash his feet, Jesus did NOT use the word louo which we have seen refers to our initial "regeneration" and GIFT of "eternal LIFE." But He used the Greek word nipto, when He said to Peter: "If I [don't ] wash (nipto) you , you have no part with me" (John 13:8). Now listen carefully, for this is simply something most Christians do not understand. It is possible to have received Jesus as our SAVIOR, and have been "born anew"; yet that, in itself, DOES NOT QUALIFY us to be a part of that "elect" BODY, "called, chosen, and faithful" (Rev. 17:14) who will be intimately associated WITH HIM in His heavenly Kingdom GLORY to REIGN with Him. Salvation is just the FIRST STEP. Beyond that there must be a DEEP CLEANSING of the heart of the bondage of all carnality. Only the pure(ified) in heart shall see God (Mt. 5:8). Without holiness (separation from sin and uncleanness) no man shall see the Lord" (Heb. 12:14). So when Jesus said to Peter, "If I [don't] wash you, you have no part with me", He was NOT dealing with the matter of salvation. In the symbolic drama of John 13, Peter represents a ''saved person," but who must sub­mit to the continual "washing" by Jesus (THE WORD) of his "feet" (Christian walk) if he aspires to have a part WITH JESUS in His "ruling retinue" of "overcoming" sons and daughters.

After washing the disciples’ feet, Jesus said: "You call me Master (Teacher) and Lord: and you say well; for so I am. If I then, your Lord and Master, have washed your feet; you also ought to wash one another's feet . For I have given you an example, that you should do as I have done to you. Truly, Truly, I say to you, the servant is not greater than his Lord; neither he that is sent greater than he that sent him" (John 13:13-16). I personally do not believe that Jesus, by these words, was establishing an ordinance for the church of literal foot washing. I have no objection to literal foot-washing for those who believe that they should practice it. However, I believe the KEY to the John 13 passage is that Jesus was portraying by symbolic (or "parabolic") drama the basic truth of "inner cleansing" which I have been seeking to convey. Now, in the passage just quoted, Jesus says that WE should follow His example. Perhaps generally speaking, we could say that He was admonishing us to see our need to humble ourselves to serve one another in ANY menial task or way. If our Lord was so willing to humble Himself, we are certainly not greater than our Lord. But more specifically, I believe He was saying that we should have enough concern for one another's spiritual welfare that we are willing to "humble" ourselves, and take the time and effort to HELP one another with the spiritual problems, temptations, concerns, and perplexities involved in our "daily walk" for the Lord. And especially ministering relevant and meaningful SCRIPTURE verses that will help to bring "release" and "cleaning" to heart and mind. This, I believe, is the true "washing of one another's "feet."

But HOW can we do this unless we KNOW THE WORD OF GOD! This is why I have been seeking to impress on you that aspect of "humility" which enables us to see our desperate need to "learn of Jesus" and get HIS WORD into our minds and hearts."If you continue (abide, remain, live) in my word: then are you my disciples indeed; and you shall know the truth and the truth shall make you free." (John 8:31-32).

 

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(CALL TO DISCIPLESHIP — Part 3)

[ The Purposes of Discipleship, Cont. ]   

 

In the last article I was dealing with the quality of " humility" as the KEY to learning of (from) Jesus, asHis disciple. "God resists the proud, but gives grace (to open our understanding) to the humble." (James 4:6; I Pet. 5:5).

 

[ Honesty: The Third Aspect of Humility ]

I indicated that I could not take the time to deal with all of the various aspects of humility, but that there were three that I wanted to emphasize with reference to our subject of "discipleship"— placing ourselves under the unconditional discipline of Jesus Christ in order to be taught of Him. The first was our willingness to be teachable. The second was the absolute necessity for us to recognize our desperate need to consistently study and meditate in the Word of God. The third, which I had not yet touched upon, is honesty The Word of God is like a like a sharp two-edged sword (Heb. 4:12). It "cuts," exposes, rebukes—revealing the very depths of the thoughts and motives of our hearts. If we are going to be faithful to our Master (Teacher) then we must honestly "face" the convicting and often embarrassing truth as it penetrates our inner being. This is not always easy. The evasive ,deceitfulness of the human heart is declared to us in Jer. 17:9. It takes the grace of God to enable us to fully repent, change our attitudes, ask forgiveness of those we have wronged, make restitution, change our minds about errors and wrong concepts that we have held to, and constantly make the adjustments necessary if we are honestly willing to be taught of the Lord. According to Luke 8:15, the "seed" (Word of God) which fell on the "good ground," "are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit to perfection."

 

[ Purpose 3: To Be Made Worthy of Jesus ]

In this section, I have been dealing with the purposes of discipleship. I have written on Nos. 1 & 2, which you can refer back to in the two preceding articles on this subject. I will now proceed to No. 3: "To be made WORTHY” of Jesus, that we may be prepared to dwell with Him in His Heavenly Kingdom." In Mark 8:34, we read these words of Jesus: "Whosoever will come AFTER me, let him deny himself, and take up his cross, and follow me." (See also Mt. 10:38, where Jesus says: "And he that take s not his cross, and follow s after me, is not WORTHY of me."). In these scriptures, Jesus is NOT dealing with the matter of initial salvation which is a free GIFT upon faith in Jesus Christ (John 5:24; 6:40; Rom. 6: 23; Eph. 2:8-9). Those acquainted with my writings know that "eternal life" is nothing more than the restoration of what Adam lost when he sinned — deathless life on this earth. Beyond that, there are specific requirements for those who aspire to be intimately associated WITH Jesus IN His Heavenly Kingdom IN the New Jerusalem to be a part of His RULING Bride and Household. I will limit my remarks here since you can read what I have written in other writings (" The Three Comings of Jesus," " The Gift and the Prize " in Manifested Sons No. I, and " Preparation for the Lord's Coming.")

Concerning the requirements that Jesus enunciates: “denying” oneself, taking up one's cross, and following Him, I will deal with later in the section on "The Requirements of Discipleship." But I will remark briefly on Jesus' statement that those who fail to fulfill these requirements are not " worthy" of HIM. If preachers and Bible students had not been so "brainwashed" by Satanic traditions, they would know how to "rightly divide" (II Tim. 2:15) the Word of truth, and they would know when Jesus was speaking of salvation (based solely on faith in Him and "His merits" alone) and discipleship, the requirements of which are necessary to make us "worthy" to dwell in His immediate presence. The Greek word translated "worthy" in Mt. 10:38, means "deserving, comparable, or suitable," which indicates that there must be a sufficient purifying of our inner being from innate carnality, as well as partaking of and growing into the nature and character of Jesus Christ that there will be a sufficient "comparableness" or "suitableness" of our natures that we will experience a complete harmony, unity, and totality of love. This comes through His work IN us.

At times, I have been in meetings of Christians where the Spirit of God has moved in such a profound way and the presence of the Lord was so real that it was awesome. It was a thrill to me. Yet through experience, I discovered that many Christians do not like such meetings; the presence of the Lord makes them feel very uneasy and uncomfortable. Because their spiritual attunement, hunger andlove for the Lord was so limited, they simply were not ready to get that close to the Lord's manifest presence. How then can we say that such Christians are ready to dwell with Christ in the New Jerusalem where the awesome holiness of His presence will be at least one thousand times as great as anyone has experienced on this earth?

One of the most abused scriptures in the New Testament is I John 3:2 "Beloved, now are we the sons of God, and it do es not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is." Most fundamentalist Christians teach that when we are translated (or "raptured" as they call it), that by some "magic button," not only will our bodies be changed to be like Jesus glorious body, but that at the same time our "inner being" will suddenly be changed into the "likeness" of Jesus in all of the perfection of His character qualities. All one has to do is to read the verse immediately following the one quoted above and such stupid fantasies can be dispatched to the pit where they belong; for I John 3:3 says: "and every man that has this hope in him purifies himself, even as he is pure." What need is there for us to submit ourselves to getting purified here and now, in this life, if this will be done suddenly in the instant that we are translated to be with Jesus? The expression that we at once shall be "like Him" when we shall see Him refers to the change that will take in our physical body, for we shall have a body like to His, even as Paul says in Phil. 3:21.

Both Peter and Paul liken the physical body to a "tabernacle," "building," or "house" in which our spirit and soul lives. Now tell me, if you move from one house into another one, does that act in itself suddenly change YOU (morally or spiritually)? no,beloved, if we have the HOPE of having our bodies changed into the likeness of Christ's glorious body, then the cleansing and purging, the growing and changing into the image of Christ and the testings and provings that are so necessary to prepare us, must take place here and now — in this life. We read in James 1:12: "Blessed is the man that endure s temptation (trials — testings); for when he is tried (successfully), he shall receive the CROWN of life, which the Lord has promised to them that LOVE Him." This scripture obviously has both a special qualification and a special promise. The " crown of life" is certainly something more than just the " gift of eternal life" (Rom. 6:23). A "crown" is associated with a "prize" (I Cor. 9:24-27, Phil. 3:l4) — that of "winning" Christ, to become a part of His "elect" Bride or Household. The "crown of life" or " life CROWNED," could refer to the GLORIFIED BODY which all who "rule" with Christ shall receive (Phil. 3:21).

Jesus' solemn admonition that "he that take s not his cross, and follow s not after me, is not worthy of me" (Mt. 10:38) is in perfect harmony with His revelation to the churches as given to John the apostle in the last book of the New Testament. In Rev. 3:4-5, He makes mention of certain ones in the church of Sardis: " You have a few names even in Sardis which have not defiled their garments; and they shall walk with me in white; for they are worthy . He that overcomes , the same shall be clothed in white garments ." Surely there were many saved (born again) Christians in the church at Sardis, but Jesus makes it clear that only a few out of that church would "walk with Him in white; for they are worthy." And to add emphasis to this fact, He immediately follows with the added truth that such are those who "overcome." He explains that these are "worthy" because they have not "defiled" their "garments." To "defile" means to soil .

 

[ aside: Intro to the Concept of "Soul Garments" ]

This brings up a whole new subject which is too vast to cover in this discipleship study. “ Their garments” refers to the inner soul garment which each person has. Paul makes it clear in I Thess. 5:23, that we humans are composed of spirit, soul and body. Your "spirit" is the real "you, " which has been "formed" or "fathered" by God out of His own "substance," for God is SPIRIT (see Zech. 12:1; Heb. 12: 9; John 4:25). But God has provided "clothes" for us, just as you provide clothes for your children. Your physical body is your "outer" garment, and your soul is your "inner" garment. Just as when you put on your clothes, I can see your outer garments, but I cannot see your under-garments or under-wear, it is a "picture" of the way that God has made us. I can see your physical body (or garment), but I cannot see your soul body (or garment). This is because the "atomic structure" of the soul is much more "highly attenuated" in its composition — its vibrational "pitch" is on a much higher level of existence, and the "visual waves" it emanates are not within the range of the physical eyes. Because of its "highly diffused" substance, the soul occupies the same space as the physical body, and is an exact replica of the physical body.

The soul is under the same sentence of death as the physical body. God declared through the prophet Ezekiel that "the soul that sins, it shall die" (Ezek. 18:4). The people had evidence for hundreds of years that the physical body was subject to death because of sin, but they needed to know that they had a "soul" which also was subject to death because of sin. Jesus confirmed this perspective in His teaching by stating in Mt. 16:26, "what is a man profited, if he shall gain the whole world and lose his own soul." And also His warning in Mt. 10:28: "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell." And other scriptures are clear that the soul must be saved (from death) — see James 5:20, Heb. 10:39. To "save" means to "preserve."

[Ed. Note: This subject is covered thoroughly in Bro. Earls' instructional prophecy Garments for Glory and Beauty from his booklet The Voice of the Seventh Angel.]

 

[ return: Application to Worthiness ]

There is so much more that needs to be said on this subject, and I hate to leave you "dangling"—so to speak, but I don't want to get too far off of our immediate subject of "discipleship." I must however go back to Rev. 3:4-5, and clarify further the matter of our "worthiness" to be a part of the "elect" company who will "walk with Jesus in white." We have already noted that such are "worthy" because they have not "defiled their garments" (their inner "soul garments"). To grasp the significance of Jesus' words, we must understand that the Scriptures teach that the "desire nature" (with its emotions and feelings) functions through the soul. Because of the inherited fallen Adamic nature, the corrupted soul-desires become a "driving force" which dominate and "usurp" the authority and ruling power (will) of the human spirit, and use the physical body as the "instrument" to carry out and "fulfill" sinful propensities. Such soul-desires which lead to sin, rebellion, lust, covetousness, etc., then "defile" it — cause it to become "dirty" and unclean. Christ's redemptive sacrifice for us has not only made provision for the soul to be saved (preserved from death), but also for the soul to be purified (I Pet. 1:22), or cleansed. This not only means forgiveness of sins (the "fruit" of our sin nature), but also the cleansing or purging of the soul of that sin nature's dominance or "drive" towards sin. John says that God not only forgives our sins, but also cleanses us from ALL unrighteousness (I John 1:9); that is, IF we are aware of God’s provision (and submit ourselves to it) for such "freedom" through cleansing by the truth of God's Word (John 8:31-32, 36) and the fire of God's Spirit (Mt. 3:11). This does not mean "sinless perfection" in the sense that one so "cleansed" cannot sin, for God never nullifies our power of free will to choose as we please.

Jesus' words in Rev. 3:4 indicate that there were those in Sardis who had received a deep cleansing unto purity of heart and holiness of life, but afterwards "defiled their garments." "Cleansing" by the power of God's truth and His baptismal firefrom the innate "bondage" to sin does not make one suddenly a mature Christian. Much progress and growth towards maturity and perfection must still take place. Neither does it automatically remove all "faults" and "weaknesses" which are common to our strictly human nature. We must still diligently seek to "overcome" all that the Lord exposes and shows us that is not pleasing to Him. Thus it is possible for a "cleansed" one to "fall short" or fail the Lord in various ways; even to momentarily sin in thought, word, attitude or deed. But such inadvertent (not willful) failings are quickly taken to the Lord and confessed, and His forgiveness restores precious fellowship. I John 1:8-10.

 *Note: I have dealt with the Baptism of the Holy Spirit in a booklet titled "A New and Living Way" (available on request), so I will not go into further detail here. But it is very important to note that the first words ever spoken about Jesus by John the Baptist, who was to prepare "the WAY" of the Lord, were: "he that comes after me is mightier than I ... he shall baptize you with the Holy Ghost and with fire (Mt. 3:11). And the last words that Jesus Himself spoke to His disciples were: "tarry [ ] in the city of Jerusalem, until you are endued with power from on high" (Lk. 24:49, Acts 1:8).   So to be His disciples requires that we ask, seek, even "knock" if necessary until we experience this "immersion" in the "fire" of His Spirit, to purge the inner "dross" and empower for victory (Lk. 11:9-13).

 

[ Maintaining Clean Soul Garments ]

Jesus words in Rev. 3:4-5, however, indicate that "inner garments" which have been made "white" can once again be "defiled." Last time, in part 2 of this study, I commented on our Christian "walk" and the need to have Jesus "wash our feet" every day from the "surface" contaminations which we pickup from the inevitable "rubbing shoulders" with the people of the world in our daily activities. Thus we must continually exercise our will in seeking the Lord, abiding in His Word, and letting Him cleanse us from "surface" contaminations, for Satan has many devices and "wiles" (Ephes. 6:11) to try to entice us to once again "awaken" mental-emotional desires and attitudes which can lead to sinful actions in word and/or deed. If we are again so  "enticed" and begin to "take pleasure" in that which is displeasing to the Lord, then the "dirt" of this world (the "lust of the flesh, and the lust of the eyes (covetousness), and the pride of life (self-importance and self-exaltation)"— I John 2:16, can begin to pollute and "defile" our inner soul garment—and such can disqualify us from being among those who will "walk with Jesus in white." Even though saved, we would fall again into the category of a carnal Christian, and become subject to the chastening dealings of God.

Aside from avoiding unnecessary contact with the world and worldly people, the most important thing for the "purged" Christian, who wants to remain "sanctified" (wholly separated to the Lord) unto holiness (purity), is to avoid about 90% of all TELEVISION—for the majority of the programs bring the pollution and filth of the world right into your living room. You cannot "feed" your mental-emotional being on such "garbage" and not run the risk of getting seriously defiled within.

 

[ Worthiness in the Pursuit "After" Christ ]

I want to focus your attention again on the words of Jesus in Mt. 10:38: "and he that takes not his cross, and follows after me, is not worthy of me." One thing to "follow after" means is to pursue. According to Webster's dictionary the definition of "pursue" is "to follow with a view to overtake; to chase; to seek; to use measures to obtain; to go in pursuit; to proceed along, with a view to some end or object." Think of this definition in terms of a young man (or woman) who has become acquainted with the one they believe is the one they want to "win" as a life companion. And with eventual marriage in mind, they go about to "pursue" that person in line with the definition of that word that I have quoted above. Read it again, and try to grasp the parallel between a young person's pursuit of the object of their affection for a life partner, and our need to pursue Christ to "win" Him if we hope to be a part of His heavenly Bride or Household to be His partner in companionship and love. We must pursue Him with all of our hearts. Does not young people who are "pursuing" the one they desire spend as much time as they can with them, find out all they can about them, seek to please them in every way they can, express their love to them, be willing to forsake all fanner family ties to be joined to them? Does Christ require any less of us if we want to be joined to Him in intimate bliss?

Even though we can receive the free gift of eternal life from Him, 'Christ Himself must be "won" as illustrated above, and this perspective is confirmed by Paul in Phil. 3:7-8: "But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things loss for the excellency of the knowledge (full or intimate knowledge) of Christ Jesus my Lord: for whom I have suf­fered the loss of all things, and do count them but dung, that I may WIN Christ." In vs. 14, Paul relates this "winning" of Christ with the "prize of the high calling of God in Christ Jesus." Salvation is a gift — not a prize; but certainly Christ Himself is the greatest "prize" one could give his or her ALL to WIN. [Ed Note: This distinction is covered more fully in the second half of Part 6 and the teaching The Gift and the Prize .]

Look with me again at Mt. 16:24: "If any man will come AFTER me, let him deny himself, and take up his cross, and follow me." To "come after" Jesus can mean to "come" (or arrive) at a later time. Notice Jesus' words in John 13:36: "Simon Peter said to him, 'Lord, where are you going?' Jesus answered him, 'Where I go, you cannot follow me now; but you shall follow me afterwards.'" Here Jesus is using the "follow me" to indicate the actual, and eventual, personal arrival of Jesus' disciples to be where He was going. Jesus had told his disciples that He was leaving them to return to the Father, but they could not "follow Him" in that journey at that time, but they would AFTERwards (at a later time). Just a few statements later, in John 14:2-3, Jesus said: "I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to myself; that where I AM, there you may be also." Ordinarily this promise is automatically applied to all Christians. But a careful examination of this and other scriptures that we have been considering, makes it clear that Jesus promise is applicable only to disciples; those who deny self, take up their cross, and follow Him—those who truly desire and commit themselves to "go after Him"—not only to "pursue" Him with all their hearts, but to go (or "be taken") to where Jesus is AFTER Him (at a later time). Later, when I deal with the requirements of discipleship more specifically, these truths will come into clearer focus.

 

[ Purpose 4: To Be Perfected in Jesus ]

Continuing this section on the purposes of discipleship, No. 4 is indicated by Jesus in Lk. 6:40: "The disciple is not above his master: but every one that is perfect shall be as his master." The Amplified version reads: "A pupil is not superior to his teacher, but every one [when he is] completely trained—readjusted, restored, set to rights and perfected—will be like his teacher. Discipleship is for the purpose of "perfecting" us AS our Teacher—becoming LIKE Him. There are two Greek works translated "perfect" in the New Testament. One is teleios, which implies a goal reached, that which is complete or finished, and relating to God's goal for his children. The word can be translated "mature" or "perfect" (in the sense of the finished work God has purposed to accomplish in our lives in terms of a certain measure of growth which He had previously determined—see Phil. 1:6). This word is used by Jesus in Mt. 5:48: "You, therefore, must be perfect, as your heavenly Father is perfect {that is, grow into complete maturity of godliness in mind and character, having reached the proper height of virtue and integrity}," (Amplified version).

The Greek word which is used in Lk. 6:40, however, is katartizo, and although it is translated "perfect" several times in the New Testament in the King James version, its meaning is more accurately defined as, "to thoroughly furnish, to equip, to adjust, to repair, to restore, to mend (it is used in medical language of setting a bone or joint); also used in classical Greek for refitting a ship." Teleios is the Greek word which points towards the ultimate goal to which God is bringing us—full maturity in Christ; whereas katartizo characterizes the means to that end or goal—that is, the day by day adjustments, changes, repairs (from the damages of sin), mendings (from hurts and offenses), restoring (in broken relationships), furnishing and equipping for battles against Satan and for service for the Lord—that we might learn by experience and thus progress in growing spiritually, etc. Praise the Lord! Only discipleship to Jesus Christ can "equip" us with the spiritual "tools" to bring about the necessary changes and adjustments in our lives that will enable Him to bring us to the ultimate goal of spiritual maturity.

A passage which relates to this matter, and which I believe has been greatly misunderstood, is Mt. 19:16-22. A young man asked Jesus: "what good thing shall I do, that I may have eternal life?” Jesus answered him in accordance with that which was necessary for salvation at that time—the keeping of the Iaw. This was before Jesus had provided a "more perfect way" by His death and resurrection. Those who lived under the law were saved by acceptably (in the sight of God) keeping the law. Study Ezek., chap. 18. Any sins which were done in ignorance or inadvertently, were atoned for (covered) by the blood of the sacrificial animals (see Lev. 17:11, Lev., chaps. 4-6).

When Jesus quoted the commandments of the law as the requirement for eternal life, the young man said, "All these things have I kept from my youth up" (Mt. 19:20). He had met the requirements that Jesus enunciated (according to the law) and thus could be assured he was saved (provided he continued to keep the commandments of the law and did not turn to wickedness, as clearly explained in Ezek. chap. 18). But there was something in the young man's heart which yearned for something more. So he said to Jesus, “What lack I yet?" Jesus said to him, "IF you would be perfect, go and sell what you have, and give to the poor, and you shall have treasure in heaven: and come and follow me." However, Mt. 19:22 says that "when the young man heard that saying, he went away sorrowful: for he had great possessions." When Jesus spoke these words to the young man, contrary to what some teach, He was NOT giving him further requirements for salvation. He would have been dishonest to do so. Jesus was born under the law covenant, lived un­der the law, and that law covenant was not terminated until the cross (Col. 2:14). Heb. 7:19 says that the law could make nothing (no person) perfect. God is not just interested in the salvation (preservation of our souls). He has purposed our growth to perfection (maturity). Salvation is just the beginning—as a new born babe in God's sight. When we are saved we still LACK MUCH (to put it mildly!) So when the young man said, "What lack I yet?” Jesus answered him in terms of DISCIPLESHIP—one of the purposes of which, as I have been setting before you—is to bring us to perfection (full maturity in Christ). I will develop this more fully when I discuss the requirements of discipleship.

 

[ Purpose 5: To Intimately Know the Person of Christ and His Kingdom Principles ]

The final purpose of discipleship that I will deal with (No. 5) is that we might come to know intimately the person of Christ, and the principles of His Kingdom. I am dealing with these together, because it is impossible to separate the person of Christ from what He taught (Kingdom principles for living—here and now). And to really know Christ and to love Him is to want to please Him and keep His commandments.

As I have repeatedly taught, just being saved is not enough to be prepared to be intimately associated with Jesus in His Heavenly Kingdom in the New Jerusalem. When Jesus said, “Take my yoke on you and learn of me," He first meant to come to know Him personally in an intimate, loving way. The word "know" was used by the Hebrews as an "idiom" to express the most intimate relationship that a man and woman could have in the marriage union (see Gen. 4:1, 17; Lk. 1:34; Mt. 1:25). So when Jesus uses such expressions as, "I know you not" (Mt. 25:12), or "I never knew you" (Mt. 7:23), I do not believe He was saying that they were not "saved." But He was indicating that either through carelessness or indifference, or through being so busy working for Him, they had neglected to take the time to develop an intimate relationship and fellowship with Him, to where loving Him and pleasing Him becomes the paramount issue of one's life.

We come into a personal knowledge of Jesus Christ when we are truly "born again". But this initial "knowing" of Him is immature and must be cultivated and developed. An increased "intimate knowing" of Jesus come through consistent study and meditation in His Word—until it becomes Spirit (activated ) and LIFE to us (see John 6:63)—that our minds might be "renewed" and our lives "transformed" (Rom. 12:2), and we become more "attuned" to His nature. Knowing Him also involves cultivating a "prayer life" whereby we commune and fellowship with Him; experiencing His "working" in our lives by His Spirit, increasingly drawing us to Himself as He "proves" His love to us over and over again.

 

[The Role of Testing and the Harvest Typology]  

There is just one more thing that I want to mention in these brief comments on "knowing" Him. Satan tempts us to draw us away from the Lord, but God tests or proves us in order to draw us closer to Him. So our reaction in times of trial is so important—that we might learn to TRUST Him implicitly, knowing that everything that He allows to happen to us is only for our good. And IF our heart is truly SET on increasingly knowing Him, as was the apostle Paul's (Phil. 3:8, 10), then that trial (of whatever nature it may be) can SOLIDFY our relationship with the Lord and INCREASE our "knowing" of Him.

It is clear from the Word that it is only mature grain (from which the "chaff" has been removed) is to be gathered into the "barn" of Jesus' Heavenly Kingdom (Mt. 13:30). Jesus made it clear that there are three categories of Christians—30, 60 and 100 fold (Mt. 13:8). The same three groups are indicated in a different parabolic illustration in Mark 4:26-29 by three stages of growth—the blade, the ear, and the full grain in the ear. A wheat farmer does not go out and harvest and gather into his barn green blades, or unripe, partially filled ears, but only the full ripe grain—and that only after the "chaff" has been removed by threshing. Among all the other things that our precious Lord Jesus is to us, we must realize that He is also the "Thresher." In Mt. 3:12, John the Baptist characterizes Him in the following words: "His winnowing fan (shovel, fork) is in His hand, and He will thoroughly clear out and clean His threshing floor,  and gather and store His wheat in His barn; but the chaff will He burn up with fire that cannot be put out" (Amplified version). The "chaff" is not a part of the wheat, but that which surrounds. Chaff is a type of the world; symbolizing the fact that the world surrounds us, but is not to be a part of us. However, for our spiritual development to maturity, it takes the temptations and tests from the world around us; that's why the Lord leaves us in the world after we are saved—it is the "crucible" in which the Lord allows the "fiery trials" to prove and strengthen our faith, and to help "purify" us as gold (see I Pet. 1:7, 4:12). Jesus prayed of His disciples, "I pray not that you should take them out of the world, but that you should keep them from the evil." (John 17:15; see also John I5:19). In John 16:33, Jesus gives us the assurance that we can have victory over all of the evil influences of the world: "In the world you shall have tribulation: but be of good cheer; I have overcome the world." His victory is OUR victory—if we will just believe and receive it by faith—and completely submit our will to His (see I John 5:4), for "greater is he (Christ) that is in you, than he (Satan) that is in the world" (I John 4:4).

When those who are represented by the "full grain in the ear" (Mark 4:28-29) are ready to be translated into the heavenly realm, then they shall be completely removed from the "chaff" of this world. However, even now the Lord is "working" on us on His "threshing floor"— for He wants every evil influence of the world to be nulli­fied in our lives. He wants us to be totally separated ("in spirit") from the present world-system ruled by Satan (see II Cor. 6:14-7:1). Therefore, even now, He is putting us through "threshing floor" experiences of testings and provings to separate us UNTO HIMSELF, and AWAY from all "chaff" of this world.

Mt. 3:12 says that the Lord will "burn up the chaff with unquenchable fire." I believe this takes place during the tribulation period—especially the final "vials of wrath." For at that time this world's system ruled by Satan will be completely destroyed. Also at that time, He will "thoroughly purge His floor" (that is, take His church through the tribulation period—all except the “firstfruits" —in order to cleanse and purify it, that it might be ready to be presented to Him "a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (Ephes. 5:27). Ordinarily, Christians think only negatively about the tribulation. But let me SHOCK you! The tribulation period will be God's great act of mercy to the church, when multitudes who have been blinded by the traditions of men will "awaken to the truth," and have the opportunity to GET READY to meet their Lord and be a part of that "elect company" who will be translated to the glorified estate at the tribulation's close.

[Ed. Note: For Bro. Earls' most thorough treatment of the harvest typology, please see his final treatise "The First and the Last."]

 

[ Knowing the Principles of the Kingdom ]

Now for a few final comments on this fifth purpose of discipleship: to increasingly know the person of Christ, and to understand (in order to implement in our lives—both within and without in action), the principles of His Kingdom. Jesus came as a KING, proclaiming (preaching) the "good news” of that Kingdom. He manifested the nature of that Kingdom by spending untold hours virtually every day in ministering to the needs of the people—in healings, deliverances, miracles—that He might lay a foundation for FAITH in Himself. But also, almost daily, He spent untold hours TEACHING the PRINCIPLES of His Kingdom—which cannot be separated from His PERSON—for they reflect the LIFE-STYLE that He Himself LIVED. These "principles" (of life) are the spiritual and moral TRUTH-laws that are in constant operation for our benefit and blessing IF we align our lives with them in thought, motive, word and deed. They may be expressed as immutable "cause and effect" truth as "blessed are the merciful: for they shall obtain mercy" (Mt. 5:7) and "give, and it shall be given to you.” (Lk. 6:38), or given as a commandment such as "a new commandment I give to you, that you love one another; as I have loved you" (John 13:34), or "as you would that men should do to you, do [  ] also to them likewise" (Lk. 6:31). But regardless of the form of expression, they are ABSOLUTES for living—eternal "verities"—as unchangeable as God Himself. If we are true disciples, we will study and meditate on every axiom for living that Jesus taught, diligently seeking to apply its every facet — that "joy-bells" may ring, as we actually experience these Truth-laws working for our blessing and ultimate good.

 

[ aside: More on the Soul Body ]

Before I comment further on the above, I want to include in this section a quotation that I believe helps to confirm my perspective, explained earlier, that the "soul" is actually an "inner body-covering" for the human spirit. The same life forces that develop the fetus within the mother's womb also generate within that fetus this fine spun, highly attenuated duplicate of the physical body. For the person whose soul has been saved (preserved from death), that soul serves as a functioning vehicle for the spirit in the heavenly realms after the death of the physical body, and also maintains the personal identity of that person who has lived on this earth. For the unsaved, the soul (after the death of the physical body) gradually loses its cohesiveness, causing its disintegrating (death). This process is pictured by type in the Bible by the disease of leprosy. We read in I Pet. 3:19 of "spirits in prison", because they were "denuded"— having lost both their physical and soul garments. But in Rev. 6:9 we read of "souls under the altar" in heaven— saved persons clothed in their soul garments, or bodies.

 

[ - The Testimony of Richard Eby ]

The following is taken from "Caught Up Into Paradise" by Richard E. Eby, D.O., physician and surgeon, published by Fleming H. Revell Co., Old Tappan, N.J. Dr. Eby had an accident and was pronounced dead on arrival at the hospital. I don't remember how long he was dead, but God miraculously restored him to life. While his body was dead, he was taken to paradise and describes a portion of his experience as follows:

''Aside from the complete absence of pain and the total presence of peace (neither of which I had ever known on earth), I looked like me, felt like me, reacted like me. I was me. I simply suddenly had shed the old body and was now living in this fantastic cloud-like body! Being a physician, first instinct was to inspect my new body, and I instantly admired it. It was mine alright. After 60 years in the old one, it was easy to see that the new body was me. I was the same size, the same shape, as the person I had seen in the mirror for years. I was clothed in a translucent flowing gown, pure white, but transparent to my gaze. In amazement, I could see through my body and noted the gorgeously white flowers behind and beneath me. This seemed perfectly normal, yet thrillingly novel. My feet were easy to see. No bifocals needed. There were no bones or vessels or organs. No blood. I noticed the absence of genitals. The abdomen and chest were organless and transparent to my gaze, though translucent to my peripheral vision. There was no air to breath, no blood to pump, no food to digest or eliminate. This was not a carnal body of organs, mortal and temporary."

Note that he observed that the body he had in paradise was exactly like the physical body he had on earth, but without the organs necessary for a purely physical existence. Although "cloud-like" in substance, it was a real, identifiable body. Note also that this body he describes was not the glorified physical body which Christians will eventually receive— either through translation or resurrection. The glorified physical body will be a much more powerful and versatile body or "vehicle" than the soul body. A glorified body can function both in the heavenly realms and on the earth. This was demonstrated by Jesus after His resurrection, for in His glorified body He was able to remain invisible in the vicinity of the earth for 40 days (Acts 1:3); yet also "manifest" (appear) many times to individuals and groups (I Cor. I5:5-7). When causing His body to manifest in the physical realm, He could be seen, touched, and even eat food (Lk. 24:36-43). He emphasized that His manifest physical body had flesh and bones (Lk. 24:39), whereas the body that Dr. Eby had in paradise did not have any bones. A soul-body cannot manifest in the physical realm. It is only for the use and functioning (toward progress in God's plan) in the realms of paradise, until the "outer garment" (the physical body) is restored in the resurrection as the primary "functioning vehicle" for the human spirit.

I'm going to conclude for this time with this page, so have to leave this subject for now. But I will continue it in some future study for Jesus had other things to say about the distinction between spirit, soul and body, even what happens finally in the "lake of fire" (Gr.— "gehenna"), for those who are unsaved. You might read Mt. 10:28 and Mark 9:43-38 and meditate on them. In the latter scripture, what is the "worm" (figuratively speaking) that "dies not" in "hell fire"? Jesus was primarily a teacher, and He wants dedicated disciples (pupils). Are you one?

 

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(CALL TO DISCIPLESHIP – Part 4)

[The Purposes of Discipleship, Cont.]

 

[Purpose 6: To Develop an Unshakeable Faith]

In the last article on this study in "Discipleship", I was dealing with the Purposes of Discipleship, having concluded with No. 5, which I thought was to be the last. However, the Lord has made it clear to me that there is a sixth that I should briefly deal with. There are no doubt more, but some tend to "overlap," so I believe that this No.6 will conclude this section. In "discipleship," Jesus is seeking to develop in us an unshakable and uncompromising FAITH in HIM and His WORD, that through that "channel" of faith, we might not only enjoy and profit from the blessings and benefits of His Kingdom Rule, but that He might cause to grow (through His Divine impartation) the FRUITS that reflect "Kingdom living."

First, it must be clearly understood that there is a difference between "head" (intellectual) belief or assent to truth, and "heart" faith. Jesus made it clear that the "seed" of His Word must "take root" in the heart in order to produce that which He desires: "but that (seed) on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience" (Lk. 8:15). The "heart" stands for the entire "inner man" (Ephes. 3:16; I Pet. 3:4), which involves thoughts, motives, emotions, conscience and will. ALL of these are involved in true heart faith.

In light of the above, we might say that "heart faith" involves a number of "ingredients." Without seeking to go into all of the scriptures to confirm this perspective, just let me mention some of the ingredients that are inseparably connected with (and make possible) heart faith, such as repentance, confession, obedience, patience, steadfastness,  commitment, confidence (or assurance), hope, a clear conscience, rest, trust, and love. I simply cannot elaborate on all these in this present study. I have written an article on the "Three Elements of Divine Faith " which gives the basic essentials of faith and is available upon request. [Ed note: This article is not made available through First Love Ministry, but may be obtained from Shepherdsfield in a compendium of articles published under the name Biblical Threes .]

[ The Necessity of Repentance to Faith ]

I do believe I should make a few comments on repentance. For, repentance is that which prepares the "soil" of one's heart to receive the "seed" of the Word which causes faith to " take root" and grow into " fruitfulness."Without repentance there can be a head (intellectual) beliefin facts or truths of the Word of God, but certainly no heart faith which makes possible the " new birth" experience and a personal relationship with Jesus Christ. The importance of repentance in connection with true heart faith is a study in itself and will not be dealt with in detail here, but we need to go no further than to note that Jesus began His preaching ministry with the words, "the time is fulfilled, and the kingdom of God is at hand: repent [  ], and believe the gospel" (Mark 1:15).

 

[ - More Than a Change of Mental Assent ]

In the Greek, “to repent" means "to think differently after" — after one has heard the truth of God's Word and realizes he must change his thinking to agree with what God says. The Greek word is metanoeo (verb form). The "meta" is a prefix meaning "after," and the rest of the word comes from the Greek nous, which means "mind." In the Greek, however, "mind" has a somewhat broader meaning than in the English.  Quoting Strong’s concordance on the Greek word nous: "the intellect, i.e. mind (divine or human; in thought, feeling, or will)." Thus "repentance" means more than just an intellectual change of thinking. It also involves the feelings and the will (implying conviction and action). Thus it indicates a total "about face" in one's life—a complete "turning away" from one's former "way of life" (thinking, feeling, acting) t o   GOD'S WAY. We might say that repentance is the "breaking up of the fallow (undisturbed, unattended) ground" (Jer. 4:3) of our hearts, that the " seed" of the WORD (which produces heart faith — see  Rom. 10:17) might "take root" and bring forth FRUIT!

I believe I have alluded to "fruit" before so will not elaborate now. But Jesus makes it clear in John 15:8 that "bearing fruit" is one of the primary evidences of discipleship: "Herein is my Father glorified, that you bear much fruit; so shall you be my disciples." "Fruit" is a figure of speech indicating the attributes and character qualities that the Lord purposes to develop in our lives.   Just as fruit grows and matures slowly over a period of time, so does it require the continual submission of our lives to the Lord's working IN our lives to enable Him to produce the fruits of righteous, goodness, love, joy, peace, longsuffering, gentleness, faith, meekness, temperance, mercy (John 15:8-17; Ephes. 5:9; James 3:17). You will notice that the New Testament mentions twelve fruits. Just as the tree of life in the New Jerusalem bears twelve kinds of fruit, so are we (as trees planted by the Lord — Ps. 92: 12-13; 52:8; 1:3) are to also "bear" (by the Lord's working IN our lives) twelve kinds of spiritual "fruit."

But back to faith and repentance. The two cannot be separated. Jesus said, " Repent [  ] and believe the gospel" (Mark 1:15). Peter, on the day of Pentecost declared, "Repent, and be baptized (an act of faith). Paul testified to both Jews and Greeks, " repentance toward God, and faith toward our Lord Jesus Christ" (Acts 2:38, 20:21). Rom. 10:10 says that "with the heart man believe s to righteousness; and with the mouth confession is made to salvation."   Now listen to my words: It is impossible to believe with the heart unless one has first repented. The reason is explained in the second to last paragraph above, and need not be repeated here. I quoted Rom. 10:10 that "confession" is to be made with the mouth; vs. 9 tells us what we are to confess; "that if you confess with your mouth Jesus as Lord." Now if you will just think for a moment, you will realize that if one truly confesses Jesus as LORD, it is an important indication that one has truly repented.

 

[ - A Surrendered Acknowledgement of New Divine Ownership]

My reasoning for the above is as follows. The Greek word for Lord — kurios — means "to have dominion over," "to rule," to be supreme in authority," and "belonging to." It was used in Bible times to indicate one as a "Master" who owned slaves, and thus had supreme authority over them. Now, when a person comes to the place where he is willing to truly confess Jesus as LORD, it indicates that he realizes that he is " not his own," but that he has been " bought with a price" (I Cor. 6:19-20), for when Jesus died on the cross He “purchased" the fallen human race, and that we are His "slaves." The Greek word doulos is used many times in the New Testament to indicate one who is a slave, although the King James Version invariably translates the word "servant." The New American Standard vacillates between "bond-servant" and "slave." [Here is] a scripture correctly translated by the NAS, and although I have quoted it before, I will use it again to vividly illustrate the point I am seeking to make: "A disciple is not above his teacher, nor a slave above his master . It is enough for the disciple that he become as his teacher, and a slave as his master. If they have called the head of the house Beelzebul, how much more the members of his household (Mt. 10:24-25)." Jesus also declares in John 13:13: "You call me Teacher and Lord , and you are right; for so I am." (NAS version)

Now back to my main point.   Jesus as LORD means that He is supreme in authority. For one to "confess Jesus as Lord" (see Rom. 10:9), and really mean it, indicates that he has come to realize that he is "not his own" — that he no longer has any right to govern or rule his own life and "do his own thing" — for he must submit his life to the authority and supreme rulership of Jesus Christ. And this is the evidence of true repentance. This also confirms the Biblical perspective which I have been seeking to convey, that "salvation" (the "new birth" — imparting the GIFT of eternal LIFE), comes only through true repentance and heart faith . We must realize, however, that when a newly repentant heart believer confesses Jesus as Lord, this does not mean that such a one fully realizes ALL the implications and ramifications of surrendering his life to Jesus' LORDSHIP. It becomes a learning and growing experience — even a lifetime of ever-increasing understanding of just what Jesus' Lordship over every aspect of one's life (in word, thought, attitude, motive, and action) really means — and all the "ways" in which it is implemented. And this is where discipleship comes in, because a true disciple of Jesus Christ never quits learning and changing.

My "burden" in sharing the foregoing is based on my conviction that the vast majority of professing Christians have never been " born anew ." They are simply " head believers," assenting to certain knowledge of facts about Jesus Christ and His redemptive work, but only intellectually. They have never come to a personal (experiential) knowledge of Jesus Christ, to where He is a "living reality" in their hearts and lives. This is because they have never truly repented, with "godly sorrow" (II Cor. 7: 11), renouncing the sin and selfishness which caused them to "run" their own lives the way they wanted to — doing "their own thing," and with humbleness of heart acknowledging the claims of Jesus Christ on their lives as their Lord (redeemer — owner and master) and turning their lives over to Him as their supreme authority to seek to do His will. Christianity is not a "religion" but a " relationship" — a personal "knowing" of Jesus Christ, and then a continual "building" of that relationship through daily communion, prayer, praise and worship, meditation in the Word, fellowship and interaction with other "born again" Christians in love,etc .

 

[ - But Not the "Means" of Salvation ]

Before leaving this phase of our study, I want to give a warning to what I believe is a serious error. Although conditioned on our heart response to Jesus as our Savior and Lord, salvation is clearly indicated by God's Word to be a GIFT (as a "seed" is a gift to the soil that has been prepared—even so we receive the gift of "eternal life" within when we are "born again of the incorruptible seed of the Word of God" (I Pet. 1:23), pass from death to life at that instant (John 5:24), and can know that we have eternal life (I John 5:10-13). Some are teaching, however, that only after we have become disciples and have learned to follow, Jesus can we receive eternal life. This is like putting the proverbial cart before the horse. Discipleship is to train us in the ways of the Lord AFTER we have been "born" into the Kingdom-family of God. I sought to make this clear in the first article in the section on "The Position of Discipleship," but felt to re-emphasize it here.

[Ed. Comment: Bro. Earls skillfully negotiates between the pitfalls of false repentance teaching which either denies the necessity of repentance in order to receive the gift of spirit new birth ("easy believism") or makes the gift of new birth dependent on discipleship acts of repentance (hence no longer truly a gift, but a works salvation contrary to Paul's teaching). In his later teaching, The First and the Last, Bro. Earls does acknowledge a lesser "provisional" stage of salvation through faith that can indeed be lost. This would be a salvation by faith without adequate repentance to produce new birth of the heart. While Bro. Earls does not acknowledge it, I would also advance that there is a further salvation of soul beyond spirit rebirth that is dependent on obedience to the Spirit (not the letter) of discipleship which Paul describes as being "worked out with fear and trembling" (Phil. 2:12) and Peter indicates is received as the "end" of our faith (I Pet. 1:9).]

   

 

The Priorities of Discipleship

 

A "priority" is that which takes precedence over everything else—that which must come first. Jesus made it very clear that there are certain requirements for those who would be His disciples. In general, the substance of what Jesus declared as necessary to discipleship is stated in Mt. 16:24: "If any man will come after me (read the last article—Part 3 to understand the ultimate implication of going "after Him"), let him deny himself, and take up his cross, and follow me." But Jesus gave detailed specific requirements which we need to examine carefully. The passage which gives the greatest detail is found in Luke 14:26-33. Three specific requirements are given that we need to consider.

 

[ Priority 1: Christ Before Family ]

First, in Lk. 14:26 Jesus deals with that which is probably the closest and dearest to all of us—our relation to our immediate family members, and makes it very clear that if we are to be His disciples, our relationship to Him must take precedence over every human tie.  Quoting Jesus' words: "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yes, and his own life also, he cannot be my disciple."

According to Strong's concordance of Greek words, the Greek word for "hate" can mean, not only what we usually associate with that word, but also by extension can mean "to love less." Jesus never taught us to carnally hate anyone. But just as there is a godly jealousy" (II Cor. 11:2; see also Ex. 20:5, 34:14) in contrast to carnal jealousy, and a "godly sorrow" in contrast to the sorrow that works death (II Cor. 7:10), so there is what we can call "godly hatred." This is a divinely inspired "resistance" to anything or anyone that would try to keep us from making our love and obedience to Jesus the supreme priority of our lives.

Jesus gave this requirement because He knew that inevitable conflicts would arise in households over priorities. In Matthew's account we can get a more complete picture of this priority conflict by words of Jesus not given by Luke. Quoting Mt. 10:34-37: "Think not that I am come to send peace on the earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household. He that loves father or mother more than me is not worthy of me: and he that loves son or daughter more than me is not worthy of me."

Certainly Jesus is not deliberately trying to divide families, but He is simply "telling it like it is." He is "jealous" of the LOVE of those who aspire to be "worthy" (fit) to be chosen to be among the "elect" company who will be with Him in His heavenly glory as His Bride and Household. At all costs, our love and allegiance to Him must take precedence over every other relationship.

 

[ Priority 2: Christ Before One's Own Life ]

In order to give Jesus such absolute love and allegiance, it is necessary to fulfill another requirement, which actually has two phases to it. Both phases are given in Matthew's account in chap. 16:24: "If any man will come after me, let him deny himself, and take up his cross, and follow me." The essence of these two requirements is SACRIFICE—which is actually LOVE IN ACTION. When I commented on Lk. 14:26 where Jesus indicated that we must "hate" all other relationships in comparison to Him, I did not emphasis the fact that Jesus said that such "hate" must include "yes, and his own life also."

The Greek word translated "life" in that passage is psuche, and is translated many places in the New Testament as "soul." The soul is the focal point of our selfish desire nature. If we are to be Jesus' disciples, we must learn to "hate" our selfishness—our self-centered desires to "govern" our own lives, direct our own affairs of life, do what we want to do, etc. To "deny self" means to absolutely refuse to let "self" reign in our lives, but to turn our lives over to the Lord Jesus so completely that He alone rules our lives and His will in all that we do is our consuming passion. One supreme lesson that every disciple must learn is that we can never hope to be prepared to rule WITH Christ until we are willing to be ruled BY Christ.

The correlative phase of "self-denial" is the requirement to "take up our cross and follow Jesus." In Luke 9:23 there is an added word which is important to note.   Jesus said: "If any man will come after me, let him deny himself, and take up his cross daily, and follow me." Taking up our cross to follow Jesus is a DAILY commitment. Now WHAT does this mean? What did the cross mean to Jesus? If we know what the cross meant to Jesus, then we can understand what it means to "take up OUR cross" and follow Him.

In Philippians 2:8 we read that Jesus "being found in fashion as a man, he humbled himself, and became obedient to death, even the death of the cross."

 To Jesus, the cross meant OBEDIENCE to the Father's will, not out of compulsion, but out of LOVE. He willingly and gladly gave His life, not only because it was the Father's will, to make possible the salvation of mankind, but because it was a joy for Him to give His life in sacrifice FOR OTHERS. So often we think of Jesus only laying down His life by His death on the cross, but actually, His entire life was "laid down" as a "living sacrifice" for others. "Taking up OUR cross daily, to follow Jesus, means that we are committed to following His example in these two basic areas: (1) above everything else, we desire to know and DO only the WILL of our Heavenly Father, as it was revealed in word and deed by Jesus in His life upon this earth; (2) as a necessary correlation to the first, and as an "outgrowth" of it, is that we are motivated by Jesus' love in us to GIVE ourselves in service to OTHERS—that we might be instruments in the hands of the Lord to meet their needs.

To help "impact" this truth upon our hearts, I will quote some scriptures to show that Jesus "bore His cross" during the entirety of His life—joyfully, not grudgingly. The Hebrew writer tells us that because Jesus "loved righteousness, and hated iniquity," that God the Father "anointed Him with the oil of gladness above His fellows" (Heb. 1:9). This tells us that Jesus was the most joy-filled, happiest, man that ever lived on the face of this earth. But let me quote some of Jesus' own words from the NAS version. "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does these things the Son also does in like manner… I can do nothing on my own initiative. As I hear, I judge; and my judgment is just, because I do not seek My own will, but the will of Him who sent Me" (John 5:19, 30). "When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me" (John 8:28). "For I did not speak on My own initiative, but the Father Himself who sent Me has given Me commandment, what to say, and what to speak… Do you not believe that I am in the Father, and the Father is in Me?   The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works" (John 12:49, 14:10).

 

According to the pattern which Jesus manifested in His life, the things that God desires from us more than anything else is OBEDIENCE from the heart—joyfully, out of LOVE; and the willingness to give our lives in sacrifice to others. This is the essence of "taking up our cross daily and following Him (His example). John in his first epistle admonishes us: "Hereby perceive we the love of God, because he laid down His life for us: and we ought to lay down our lives for the brethren." But I think we all realize that this is easier to give mental assent than to put into daily practice. There is a two-fold reason for this.   First, even though we may be "born-again" Christians, we have the carnal propensity to the self-centered and too often the selfish desire to put ourselves, and what we conceive as our own interests first, instead of the Lord and others. But as we have seen, discipleship requires that we deny self. What we fail to realize is that the greatest joy and fulfillment comes to us when we live first to seek to please the Lord and do only His will, and also "lay down" our lives in service to others (beginning with those of our own household). But because of that innate selfish propensity, we have to DAILY lay down the self-life and take up our cross. This means that daily we must let the Lord "dig" into the inner motives our hearts, and yield to the inner cleansings of His Word and His Spirit, giving ourselves to "watching and praying." I will amplify on this shortly.

 

But secondly we must realize that we have an adversary. In I Peter we read: "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walks about, seeking whom he may devour." The devil will lie to us, deceive, misrepresent to us circumstances and people, and use every other "trick" possible to get us off the "path of the cross" back into the path of self-indulgent, "me-first" syndrome.   This is why in Luke 14, where Jesus enunciates the priority of “cross-bearing” in order to follow Him, He amplifies with a parable to “drive home” the point. I will quote the whole context so that you can see the connection. “And whoever does not bear his cross, and come after me, cannot be my disciple. FOR which of you, intending to build a tower, doesn't sit down first, and counts the cost, whether he has sufficient to finish it? Lest haply, after he has laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, this man began to build, and was not able to finish (Luke 14:27-30). The key point of this parabolic illustration is that we must COUNT THE COST of discipleship to Jesus Christ—which means total commitment to Him and His will above every other interest and relationship of our lives. And we have already seen that this involves sacrifice—even separation between family members at times. But there is ANOTHER COST that is the main teaching [regarding] this man in the parable who would build the tower. We need to understand the purpose of a “Tower” as it was used in Bible times. A tower was a fortified structure rising to a considerable height on walls of a city to enable a watchman to see in every direction to detect any approaching enemy. Towers were also built in vineyards as an almost necessary appendage to them (Isa. 5:2; Mt. 21:33; Mk. 12:1). They were used to watch for thieves or marauders who would come to raid, plunder or destroy, or for small animals who could “squeeze” through the outer hedge and spoil the vines. Song of Solomon 2:15 says that it is the "little foxes (sins) that spoil the vines." Such towers in vineyards served as lodges for the keepers of the vineyards.

"Building a tower" refers symbolically to our spiritually oriented devotional and prayer life in communion with Christ our Lord, that we might "watch" (be alert) against our adversary the devil and all of his evil devices. After "laying the foundation" (see I Cor. 3:10-11), we begin to "build" on [ it ] the "tower" of our spiritual relationship to Christ Jesus. In the context of our study, we must "count the cost" of the time and effort that MUST be given to prayer and communion with the Lord. Jesus said to His disciples, "tarry [ ] here, and watch with me" (Mt. 26:38), and again, "Watch and pray, that you enter not into temptation; the spirit indeed is willing, but the flesh is weak" (Mt. 26:41). The Greek word translated "watch" means literally to "keep awake." In the New Testament, "sleeping" is symbolically associated with spiritual lethargy and indifference—a state of careless apathy. (See Rom. 13:11; I Thess. 5:5-6; Ephes. 5:14.) To "watch" means to be spiritually alert, vigilant, actively praying and seeking the Lord that Satan not ensnare us in His wiles and temptations. Some New Testament admonitions along this line are: I Pet. 4:7, "But the end of all things is at hand: be [ ] therefore serious, and watchful in prayer;" I Cor. 16:13, “Watch [ ], stand fast in the faith… be strong;" Col. 4:2,  "Continue in prayer, and watch in the same with thanksgiving;" I Thess. 5:6, "Therefore let us not sleep, as do others; but let us watch and be serious." Are you daily "building your tower" UPWARDS in your spiritual communion, prayer, and love-relationship with Jesus Christ?

Another implication of the "tower" is the symbolic representation of the Heavenly Kingdom in contrast to the Earthly. I mentioned that a tower in a vineyard served also as a lodging place for the keepers of the vineyard. God's Kingdom people (both under the Old and New Covenants) are likened to a vineyard, husbandry (field or cultivated land — NAS version of I Cor. 3:9); see Mt. 21:33-43, Lk. 13:6-9). All "born again" Christians who have received the gift of eternal life are a part of God's Kingdom people. But this "gift" only restores to us what Adam lost when he sinned —"life" for the soul now, and resurrection to an immortal body on this earth in the coming millennium. However, a part of the gospel—"good news"—is that for those who are willing to fulfill the conditions of discipleship, and thus "press on toward the mark for the prize of the high ('heavenly'—see Heb. 3:1) calling of God in Christ Jesus" (Phil. 3:14),  God is preparing a "lodging place" in the "tower" of the Heavenly Kingdom and glory, [for those] who will be the "keepers" (rulers with Christ) OVER those in the earthly Kingdom. The reason that the man in the parable of Lk. 14:28 is pictured as "counting the cost," "whether he has sufficient to finish it," is because Jesus Himself said that with reference to the Heavenly Bride and Household (attendants), "many are called, but few (relatively speaking) are chosen" (Mt. 22:14). See also Rev. 19:7-9.

 

[ Priority 3: Christ Before All Material  Possession ]

The third priority of discipleship as given in Luke, chap. 14, starts with Jesus giving a parable and then following it with the requirement. I will first quote the whole passage. "Or what king, going to make war against another king, doesn't sit down first, and consults whether he is able with ten thousand to meet him that comes against him with twenty thousand? Or else, while the other is yet a great way off, he sends a delegation, and desires conditions of peace. So likewise, whosoever he be of you that forsakes not all that he has, he cannot be my disciple (Lk. 14:31-33)." Jesus was speaking of spiritual things. But first we must understand the purely material aspect of this parable. Remember that a parable contains "veiled" truth, and it can be understood by revelation of the Spirit. To reduce the 10,000 and 20,000 soldiers of the two kings down to the material realm, we divide by 10 and get 1,000 and 2,000. In dealing with material time factors, we know that a day is with the Lord as a thousand years. The Jews of Jesus day were looking for the restoration of the earthly kingdom of David. From the time that David began his reign over Israel until the time of Christ was almost exactly 1000 years, and from the time of Jesus' first coming until His second coming is to be approximately 2000 years. We know from Scripture that David is to be raised up to rule over the earthly kingdom (Jer. 30:9; Ezek. 34:23; 37:24). Although about 2,000 years in material time separates Jesus' first and second coming, we know that His Kingdom is a spiritual kingdom (John 18:36), and is to be set up in the "heavenlies" above the earth when He returns, but to supervise the earthly kingdom.

The king with the 10,000 has a decision of make—therefore he sits down and consults with himself. He knows that the king with 20,000 (Christ) is coming to establish His Kingdom over the earth and nothing can stop Him—He has superior strength to do it. The true disciple, regardless of when he has lived down through this age, has recognized the claims of Christ on His life, lets His life to be totally "conquered" by the coming King, that the glorious purpose might by fulfilled to have his life "raised" to the "higher realms" of the coming Heavenly Kingdom. He considers the "cost" of resisting full and unconditional surrender (and be "disqualified" for the prize of the high calling"—see I Cor. 9:27 NAS version), having to settle for the "lower" or earthly kingdom, and he "sends a delegation" while the king is yet at a distance (with reference to His second coming) and expresses a desire (joyfully and willingly) for conditions of peace (through total submission and obedience). THAT is the spiritual essence of the parable; the "price" for inheriting the heavenly Kingdom.

Jesus then gives the "bottom line" in plain terms: "So likewise, whosoever he be of you that forsakes not all that he has, he cannot be my disciple" (Lk. 14:33). The Greek word translated "forsakes" means literally "to say adieu (by departing or dismissing); or figuratively to renounce, to arrange in an orderly manner, i.e. assign or dispose (to a certain position or lot).” To those of us who really mean business about our discipleship, I believe that this requirement means that we "release ownership" of EVERYTHING that we have and "assign" it over to Jesus.  We merely become stewards (trustees) of that which belongs to God, and is at His disposal to use, or to assign for His ministry and glory in any way that will forward His purpose—not only for my life, but for the lives of all who belong to Him. My possessions and my relationships are unconditionally turned over to Him, so that my primary task is only to seek to know HIS WILL and DO it, for only He knows what is best for me and all others that my life is related to or "touches" in some way.

In terms of the parable we have just considered of the two armies, we can say, "I have considered the consequences of wanting my own way and trying to direct my own affairs, and in terms of the on-going, "flowing tide" and inevitable conquest of the KING of kings and LORD of lords, I have made a quality decision to give up my way, my plans, my life, my possessions, my relations and submit totally to His love plan to discipline my life according to the precepts and instructions of His Word. I will not compromise or turn back. I will rather "suffer loss" in terms of what man thinks rather than "hang on" to anything that would hinder my "following after" Him until I reach that "prize" of belonging to HIM in the totality of my being, and a part of that company of saints who will ultimately "lodge" in that "tower" of His Heavenly Kingdom and Glory."

By His grace, I can say with Bob Moorhead: "I am part of the fellowship of the unashamed. I have Holy Spirit power. The die has been cast. I have stepped over the line. The decision has been made. I am a disciple of His. I won't look back; I won't slow down, back away or be still. My past is redeemed, my present makes sense, and my future is secure. I am finished and done with low living, sight walking, small planning, smooth knees, colorless dreams, taint vision, mundane talking, chincy giving and dwarfed goals. I no longer need pre-eminence, prosperity, position, promotion, plaudits or popularity. I don't have to be right, I don't have to be first, tops, recognized, praised, regarded or rewarded. I now live by presence, lean by faith, walk by patience, lift by prayer, labor by power. My face is set, my gait is fast, my goal is heaven, my road is narrow, my way is rough, my companions few, my God reliable, my mission clear. I can't be bought, compromised, detoured, lured away, turned back, deluded or delayed. I will not flinch in the face of sacrifice, hesitate in the presence of adversity, negotiate at the table of the enemy, ponder at the pool of popularity or meander in the maze of mediocrity. I won't give up, shut up, let up, until I'm stayed up, stirred up, prayed up, paid up, fused up for the cause of Christ. I am a disciple of Jesus!"

To "forsake all that we have" in order to be Jesus' disciples, means the same in principle as it did when Jesus walked this earth. However, our perspective is somewhat different. When Jesus was on this earth as a man, those who chose to follow Him and be discipled by Him, had to literally leave behind home, family, etc. This was especially true of the "twelve," whom Jesus chose out of all His disciples to be apostles, and also to be WITH HIM all the time (see Mark 3:13-19). There were other disciples who followed Him and were taught of Him at various times, but were not with Him all the time. Among these were the "seventy" whom He appointed to go out "two by two" to go before Him into every city where He would enter into. There were others who followed Him at times, among whom were women, who ministered to Him out of their material substance (see Lk. 8:1-3). Yet all were disciples.

We no longer have a literal [ed.—i.e., physically manifest] Jesus to follow after, even as the apostle Paul says, "though we have known Christ after the flesh, yet now henceforth know we him no more" (II Cor. 5:16). Our "following Him" now is a spiritual pursuit. But the principle of "forsaking ALL" to follow Him remains the same, even though its practical outworking may be somewhat different. IS IT WORTH IT? Peter had the same question in mind, when, as recorded in Mt. 19:27, he asked Jesus: "Behold, we have forsaken all, and followed you, what shall we have therefore?" In the verses following (28-30): "And Jesus said to them, Truly I say to you, that you who have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, you also shall sit on twelve thrones, judging the twelve tribes of Israel. And every one that has forsaken houses, or brethren, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life. But many that are first shall be last; and the last shall be first." Jesus deals first with the twelve, assuring them that they would be a part of His ruling Kingdom because they had been willing to follow Him for the purpose of having their lives "regenerated" (the Greek word not only means that re-birth which infuses the soul with Jesus' own life and nature, but also that spiritual renovation of the inner being which continues throughout one's life IF one "follows after" (pursues) Jesus with all of his heart).   He then gives assurance that anyone who would have to forfeit possessions or relationships for their wholehearted devotion to Him would receive "an hundredfold"—besides being assured of "eternal life."

[Ed. Note: For more detailed discussion of discipleship in the regeneration, please see the final paragraphs of Bro. Earls' teaching The Voice of the Bridegroom. Also, please note a distinction between "having" eternal life through the free gift of new birth (Jn. 3:36; 5:24; 6:47) and "inheriting" eternal life (Mt. 19:29 as discussed here and also Jn. 6:27) which only comes as a result of completing one's course of discipleship. These are separate dimensions of the same Life applying to different realms of salvation which must not be confused.]

 

Although we do not have a right to try to "read into" the words of Jesus something He did not say or mean, we must also realize that He did not speak as an ordinary man; therefore we must not treat His words as those of an ordinary man.  He spoke from God's perspective of His plan for man. Therefore many times in what we might consider ordinary conversational teaching, are "veiled" truths ("hidden nuggets") that can only be revealed by the Spirit. I believe that when Jesus promises that those who are willing to "suffer loss" for His name's sake shall receive an "hundredfold," this is a reference to the 100-fold category of Christians—harking back to the basic parable of the Word-seed yielding three categories —the 30-fold, 60-fold, and 100-fold. I have clearly demonstrated in my other writings that only the 100-fold Christians are candidates for the Heavenly Kingdom and Glory. The 30- and 60-fold groups will have their lot on this earth.

Some might question this, since in Mark's account of these words of Jesus, there is given an added thought. Quoting from Mark 10:29-30: "There is no man that has left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life."

 

Those who have gotten into the extreme prosperity teaching, have used this scripture to try to prove that for every one dollar we give to the Lord,  He is bound by His Word to give us a hundredfold, or one hundred dollars back.    I do believe there is a spiritual law that what we give to God or others (with the right motive) will eventually return to us many-fold (in one way or another). However, that is another subject and I will not deal with it here. The Scripture I am now dealing with, as quoted above, has nothing to do with our giving to God, although the "prosperity" teachers misuse it that way. It has to do with those who are willing to "suffer loss" rather than compromise their commitment to Jesus Christ. In some way they have been rejected, cast out, disinherited, and thus have had to "forsake" possessions or relationships. And Jesus is assuring them that their loss will be made up to them in the context of the larger family of God, wherein they shall receive (in care, love and fellowship) "an hundred-fold" more in houses (that they would find "refuge" in), as well as brethren in Christ; and also Christian sisters, mothers, children, etc., in the Christian community. Seeing this application, however, does not negate what I previously suggested concerning the fact that Jesus was giving a "veiled" reference to the 100-fold category of Christians. Jesus spoke from the perspective of infinite wisdom, even the "manifold" (many-sided) wisdom of God (see Ephes. 3:10), and we are therefore justified in seeing more than one application to many of His words.

Beloved, we have seen that discipleship requires "priorities." Our commitment to Christ must come first IF we want God's highest and best. We must seek the wisdom of God as to just how to implement such priorities with reference to all our relationships and possessions, and also the will (determination) to carry them out. This does not mean that we neglect our natural responsibilities in daily routine of life. Much could be said about this but my space has run out. Next issue will deal with the "proofs" of discipleship.

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(CALL TO DISCIPLESHIP – Part 5)

[The Priorities of Discipleship, Cont.]

 

Before going into the "Proofs" of Discipleship, I believe I should make a few more remarks on the "Priorities" of Discipleship, which I shared primarily in the last chapter of this study. Therefore, I will focus on certain words of Jesus in Luke 9:23:"If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me." And, I want to emphasize that the path of discipleship is the path of the cross .

What does this mean? What does it mean to "take up our cross daily and follow Jesus?" In principle , I believe that "our cross" must mean the same to us as Jesus' cross meant to Him. The "cross" to Jesus, was simply obedience to the Father's will .What do we read of Jesus in Philippians 2:8? "And being found in fashion as a man, he humbled himself, and became obedient ­tothe death, even the death of the cross."

We are to "take up our cross DAILY" to DO the Father's will, following the pattern which Jesus set by His own life, regardless of the "cost"—even if it requires SACRIFICE, as it did in Jesus' life. This obedience must flow out of LOVE, even as it did in Jesus' life—not simply out of "duty." But we will get into that more in the next chapter.

 

[ The Joyous Side of Discipleship ]

Having said the above, I don't want Satan to deceive you into thinking that this requirement implies a grievous, hard life.As a matter of fact, just the opposite is true—it is the PATH to absolute LIBERTY and complete FULFILLMENT. For these things can be found only IN the WILL of God. God's will is expressed in His commandments, and I John 5:8 says,"For this is the love of God, that we keep His commandments: and His commandments are not grievous."

The Greek word translated "grievous" means to be "weighty"or "burdensome." This does not mean there will not be some testings and trials that seem "hard" to us, for Jesus experienc­ed such, in much misunderstanding, rejection, abuse and persecution. But, in spite of all these, He was FILLED with the JOY of doing the Father's will. In Hebrews 1:9 these words are spoken of Jesus: " You have loved righteousness (DOING the Father's will, and KEEPING His command­ments), and hated iniquity; therefore God, even Your God, has anointed You with the oil of gladness above Your fellows."

No human being who has walked this earth has ever experienced more JOY and FULFILLMENT than did Jesus!

I remember the testimony of a Christian lady who went through several months of severe depression. It seemed that nothing or no person could bring her out of it. One night she had a very vivid dream. In this dream, she saw Jesus and His disciples walking along the Sea of Galilee. At one point, some of the disciples continued to walk towards the sea, while Jesus and two of the disciples stopped and sat down under a tree. She then saw one of the disciples lean over and speak something into Jesus' ear. Immediately she saw Jesus break into a smile and even "chuckle" a little. Then, the same disciple leaned over and spoke something else to Jesus. This time she saw Jesus break out into hilarious laughter, "throwing" His head backward with mouth opened in great laughter. Then He leaned forward and backward a number of times while laughing, as one does when one is, in a manner of speaking, "in stitches" with laughter. Suddenly, the woman having the dream awoke, sat up in bed, and started to laugh! Her depression was gone, her joy was returned and she was restored to an "overflowing" fellowship with the Lord from that day on. .

I share this story in discussing the requirements of Discipleship, because one might get the idea that Jesus is some kind of a "killjoy" who wants to take all the pleasure out of life; or some kind of a hard taskmaster who wants to put some kind of a "legal trip" on us. Yes, His requirements are stringent; His path is narrow; in love, He will allow no rivals to "breach" His supreme place in our lives. HE must become our ALL in ALL: that is, IF we are committed to being His disciples." The reason He places these "priorities" on us is because He knows that because of the deficiencies of our "fallen humanity," such is the only way He will be able to DRAW US INTO THE "web" of His all-consuming LOVE—to the extent that we get "stuck" on the complete fulfillment that comes from the "fruit" of this relationship, and long only for a greater "knowing" of Him.

[Ed. Note: Bro. Earls has artfully confronted the morbid spirit of legal critical and bitter oppression that shadows the spirits of dedicated disciples who have undergone the rigors of suffering and self-sacrifice for the Lord, and which commonly permeates isolated wilderness prophetic groups and individuals.] 

 

[ Discipleship: The Only Path to True Life Fulfillment ]

The mistake that most Christians make, which tends them to lead a somewhat haphazard, mundane Christian life, is that even though they have accepted Christ as their Savior, and want Him to be a part of their life, they still tend to retain the notion, or I might even say "illusion," that fulfillment in this life for them is going to be found in just the "right" person, the "right" circumstances, at the right kind of personal achievement or material success.

Now, the Lord certainly knows that we have human needs that are a part of our "sojourn" on this earth, and He has designed that those needs be met as we look to Him for guidance, help, and His provision. I cannot here go into further detail, of God's ways in meeting those needs, but I want to emphasize emphatically that never can we find complete and ultimate fulfillment in anything or any person other than the Lord Jesus Christ Himself! This is why it is so important to "pursue" Him as His disciple, place ourselves under His discipline, learn of Him, and seek Him with all of our hearts.

 

THE PROOFS OR EVIDENCES OF DISCIPLESHIP

 

[ Proof 1: Continuance in His Word ] 

What are the "proofs" or evidences in our lives that we are truly the disciples of Jesus Christ? Turn with me first to a Scripture that I have already "focused on"— John 8:31-82: "Then said Jesus to those Jews which be­lieved on Him, if you continue in My word, then are you My disciples indeed; and you shall know the truth, and the truth shall make you free."

Jesus Himself declares that one of the proofs that we are truly His disciples is that we "continue" in HIS WORD. The word "continue" is a translation of the Greek word meno , which means "to stay in a given place, state, relation or expectancy." This word is used many times in the New Testament and is variously translated "abide," "remain," "continue," "dwell," "endure," and "tarry." (Order my booklet on DAILY ABIDING IN CHRIST from Shepherdsfield , for greater understanding.)

 

[ - Students of the Written and Living Word ]

There is a two-fold emphasis that I believe is necessary if we are to understand and fulfill what Jesus is saying. First, it is imperative to be " students" of the written Word of God—the Scriptures—and this with the desire and commitment to increasingly know and relate ourselves in a meaningful way to the "living Word" —Jesus Himself, that He, as a "quickening," life giving Spirit (I Cor. 15:45; Eph. 2:1,5; Col. 2:13), and through the instrumentality of the One whom He has sent (Jn. 14:16-18, 26; 15:26; 6:63), even the (Holy) Spirit of Truth, may reveal to us His unfathomable love, His abundant life, His Kingdom ways and principles, His path of discipleship—to the intent that He may inculcate into our very inner being the beauty of His CHARACTER.

Read again the Scripture written at the beginning of this section of our study— John 8:31-32. We cannot claim the promise of verse 32, unless we fulfill the condition of verse 31. We don't experience the freedom-setting power of truth, unless we are willing to spend time in studying and meditat­ing in the Word of God, to the extent that we not only let the Holy Spirit "illuminate" its truth to us, but also that we so "imbibe" and "absorb" that truth, that it increasingly does a transforming and liberating work in our inner being . Only then, as this "inner reality" begins to be " worked out" in practical ways in our daily experiences and relationships , can we say we "know" the truth that "sets us free" (from the many mental, emotional, and physical bondages of the world, the "flesh" and the devil).

 

[ - The Meaning of "Knowing" ]

The word "know" in John 8:32 is a translation from the Greek ginosko, which implies an "inner knowing" by personal experience . There is another Greek word translated "know" many times in the New Testament— eido , which means to "know" in the sense of perceiving something mentally, to be aware of or understand. And there is another Greek word— epiginosko, which means "to know about ," or " to know fully ,"depending on the context.

There is a point that I want to make in contrasting these Greek words, and I believe the best way is to give a simple illustration. Suppose that as a child you were shown an apple so that you would know what it was. But for some reason, you never tasted an apple. As the years followed, every time you saw an apple you perceived or understood that what you were seeing was an apple. That would correspond to the Greek word eido .

But let us continue to suppose that for some reason you never tasted or ate an apple. So you studied extensively and became very knowledgeable in the raising of apples, from the time that the trees are planted to the time that apples are prepared for market. That would correspond to epiginosko in the Greek.

Yet suppose you still had never tasted an apple. Then the day came when you finally took your first bite of an apple and savored its delicious flavor, and were not satisfied until you had consumed the whole apple. And from that day on you "loved" more and more to eat apples. That would correspond to the Greek word ginosko . From the time that you took your first bite of an apple, you finally came to the place where you "knew" that apple by personal experience. You no longer just had a perception or understanding (eido) of what an apple was when you saw it; neither were you any longer in the realm of knowing all about (epiginosko) apples and how they are grown and marketed.

Beloved, the "heart cry" of a true disciple is to "know" the Lord Jesus in growing intimacy, and His freedom-setting power. He IS TRUTH, but it necessarily follows that HIS WORD is TRUTH(Jn. 14:6; 17:17). Therefore, to "continue" in reading, studying, and meditating in the written Word (the Scriptures) is absolutely necessary if we are to "know" (ginosko) Jesus in intimate love and fellowship.

Here is a practical suggestion that might help you. If we give the Lord a tithe (10% of our material substance), should we not also give Him, in a specific way, 10% of our TIME. InJohn 11:9, Jesus said: "Are there not twelve hours in the day?"

Using that as our guideline, 10% of 12 hours would be 1 hour and 12 minutes. This hour and twelve minutes should be the minimum amount of time that we spend separated and ALONE with the Lord in study and meditation in the word of God, coupled with prayer and worship. This amount of time would not have to be spent in one continuous session, but could be divided into separate times, depending upon one's schedule each day. But I believe the "daily time-tithe" needs to be adhered to if we are to be truly discipled by Jesus Christ.

 

[ - Meditating on the Written and Living Word ]

Besides this, there can be times of "meditation" on the truths we have learned during times of the day when our full attention cannot be given to the reading of the WORD. At the same time that we are engaged in certain activities, whether working, driving, etc., our "spirit" can be uplifted toward God, and our "mind" can be "meditating" on truths that we have previously read. To "meditate" means to ponder, muse, to mull over in the mind, to dwell on anything in thought; even to converse with oneself in one's mind. It is during such times of reflective meditation that the Lord gives us insights into His truth, understanding and wisdom, even "keys" to the solution of problems or decisions we are facing.

 

[ - Yields Freedom from Ungodly Counsel ]

David had learned the secret of meditating at any time, day or night. In Psalm 1:1-2 he declares: "Blessed is the man that walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sit s in the seat of the scornful. But his delight is in the law of the Lord; and in His law do es he meditate day and night."The Psalmist realized that the KEY to knowing the blessing of remaining FREE from falling into the TRAP OF THE "counsel of the ungodly," the "way of sinners" and the "seat" of those who scorn (in critical scoffing, mocking and deriding), is to continually MEDITATE (keep one's mind occupied with the truths of the Word of God).

 

[ - Yields Freedom from Fantasy Thinking (Romanticism / Nostalgia) ]

There are two other major TRAPS from which we can be saved if we will just learn to put into practice the "art" of meditating on the WORD of God. The first is a trap that most Christians fall into. It is the practice of "fantasy thinking" —("day-dreaming" if you want to call it that). The reason for this trap is quite obvious. Most of us find that the real world we live in is not all that we had hoped for, or what we would like it to be. Because of mistakes, unwise past choices, difficult family relationships or unpleasant circumstances (perhaps "accentuated" in the direction of the negative by our own wrong reactions and attitudes), our "real world" is less than desirable, and maybe even difficult. So the temptation (influenced by Satanic-inspired thoughts) to build "images" in the mind and create a "fantasy-world" that is to our liking is easy, and in that "make-believe world" many tend to "live."

Some may think that such "fantasizing" is rather harmless and nothing to be too concerned about. However, this is not true. It is definitely detrimental to our spiritual well-being, because it robs us of what Christ wants to do in "transforming our lives by the renewing of our minds ( Rom. 12:2). It also robs Christ of the opportunity to work more actively for us in the real world of our circumstances, because we release Him to do so only as our minds areset on Him and the promises of His Word are coupled with prayer, faith, praise and expecta­tion.

Not only that, but the longer you tend to live in your mind in the fantasy world that you have created, then when you have to face the realities of the real world in which you have to live, you may find yourself not only inadequately prepared (mentally and spiritually), but the tendency will be that you will become easily irritated with important daily tasks and responsibili­ties. Yes, even the pressures and inevitable problems that will arise as you relate to those around you in the home or in the work-a-day world, will become irritants. Thus, unnecessary conflicts may arise, and almost invariably you find yourself reacting in ways that are not pleasing to the Lord.

Please re-read the preceding words and begin to think of your own life in relationship to the discipline of your time and mind as it relates to studying regularly the Word of God, and then meditating "day and night" (whenever time and condi­tions permit), so that you may live and function in the real world with faith (founded on God's unalterable Word), confi­dence, joy, peace and success. Hallelujah! How much better than trying to live in an "image" (idol) world of unreal fantasy.

Discipleship requires that we seek to bring some discipline into our thinking processes. Just as in the physical, we are basically what we eat, so inwardly we are basically what we think (what we "feed on" in our minds). Proverbs 23:7 says, "as a man thinks in his heart, so is he." In the Scriptures, the "heart" is used symbolically to denote our entire inner being with all of its faculties—especially our mental-emotional faculties; for our thoughts are so intertwined with our feelings and emotions. That's why Proverbs 4:23 says, "Keep your heart with all diligence; for out of it are the issues of life." Jesus indicated the same in Matthew 12:35 and 15:18-19. In I Peter 1:18 we read, "Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought to you at the revelation of Jesus Christ." The writer is obviously using a symbolic expression. To "gird up the loins of the mind" is an image taken from the way in which the Israelites prepared for any activity with the loose outer robe girded up about the waist with a girdle (waist­band), as ready for a journey. Workmen, pilgrims, runners, wrestlers, and warriors (all of whom are types of Christians) in such a manner gird themselves, both to shorten the garments so as not to impede motion, and to gird up the body itself so as to be braced for action.

We can thus see that that was used symbolically of the mind. And, we can understand the admonition to not let our minds casually "hang loose," or to wander aimlessly into every kind of "fantasy thinking," but to be firmly "girded" (bound) to the Word of God, that we might be prepared to face reality, and "go into action" with faith, obedience, confidence, and "overcom­ing power" by the Holy Spirit. And also to expect and see the Lord go into action on our behalf.

With the metaphor of the armor of a soldier in mind, Paul admonishes us to "Stand therefore, having your loins gird about with truth...." Ephesians 6:14. Jesus not only said, "I am the truth," but also in John 17:17, 19 in His final high priestly prayer to the Father, He declared: "Sanctify them (the disciples) through Your truth; Your word is truth. ...And for their sakes I sanctify Myself, that they also might be sanctified through the truth." The word "sanctify" means "set apart" or "separated." Truth is REALITY, according to the NATURE and WORKS of God. Our minds must be "set apart" to TRUTH— not the "image-building" fantasy based upon the perversions of this world which often rob and destroy our victory in Christ, and distort and compound in a great way the relationships and problems that we face in the real world of our daily life.

 

[ - Yields Freedom from Negative Mentality ]

Another major TRAP the Lord can save us from, if we will take seriously our being discipled by the WORD (both through regular study and "practicing" the "art" of meditation), is the "trap" of allowing our mental-emotional faculties to be "poisoned" by dwelling on negative thoughts towards other people whom we do not like for one reason or another, or who have wronged or hurt us, or whom we "perceive" have wronged us.

Many Christians foolishly hold in their minds and hearts "grudges," "resentments," "anger," and even "hateful" thought-feelings. Not only are such thought-emotions con­trary to Scripture, and extremely displeasing to the Lord, but those who keep "holding" in their inner being such attitudes, MUST realize that they are only "hurting" (poisoning) themselves, and NOT the ones who are the objects of their wrong attitudes. There is a great KEY which Jesus gave to His disciples for "overcoming" such "poison." It really works, for I can testify to it in my own experience.

 

[ Proof 2: Loving as He Loved ]

But before I go into this specific teaching, let me pick up and emphasize that in this portion of our study, I have been dealing with the PROOFS of discipleship—presently with the evidence of "continuing in the WORD" (Jn. 8:31-32). Yet at this point I believe another "proof" needs to be interjected.

In John 13:34-35, Jesus gives the following commandment and evidence: "A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this shall all men know that you are My disciples, if you have love one to another." The Greek word for love in this passage is agape, which is the Divine kind of love which is unconditional: it is love expressed simply based on the value of the object loved. It is love that gives with no thought of return. It is love that sacrifices for another, regardless of any kind of feelings which might be involved.

How can we claim to have this kind of love, thus proving that we are truly Jesus' disciples, if we hold any kind of offences, resentments, grudges, bitterness, anger or hate towards any other person. The Divine answer to these kinds of wrong mental-emotional attitudes is FORGIVENESS! Agape love not only demands forgiveness, but it is of the very nature of agape love to forgive. For a Christian, forgiveness is not an option, for Jesus made it clear that if we fail to forgive those who have transgressed against us, neither will God forgive us of our trespasses (Matt. 6:14-15; 18:21-35).

Now consider this carefully: because forgiveness is primar­ily an act of the will, God can require and command us to forgive, for our will is the faculty that God has given us to make choices—therefore we can choose to obey. Yet here arises a problem. Many sincere Christians, choosing to obey God, exercise their will and forgive any or all who have wronged them, but then they still "struggle" with lingering thoughts and feelings of animosity and hurt towards those they have sincere­ly forgiven with their will.

Now let me explain the KEY, mentioned earlier, which will always work IF we will sincerely put it into practice. It's a matter of taking seriously the instruction (as disciples) of our Master-Teacher. Hear His words in Matthew 5:43-45: "You have heard that it was said, You shall love your neighbor, and hate your enemy. But I say to you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that you may be the children (huios — "sons") of your Father which is in heaven...."

First, let me call your attention to the fact that I have made note of the incorrect translation of the King James Version, which says "that you may be children of your Father." The Greek word (teknon) is not used in this passage. Jesus' instructions in the "Sermon on the Mount" are not to tell us how to become children, but rather to instruct those who are children how to mature into SONSHIP (huios). Hebrews 2:10 makes it clear that SONS (huios) are to be brought to GLORY (of the Heavenly Kingdom)—not children.

 

[ aside: Prophetic Significance of "Mountain" Position ]

 I will digress here for a moment to emphasize that ALL of Jesus' ACTIONS, as well as His WORDS, were designed (in the wisdom of the Father) to portray truth. For example, at the very beginning of the "Sermon on the Mount," we read: "And when He saw the multitudes, He went up on the mountain; and after He sat down, His disciples came to Him. And opening His mouth He began to teach them (His disciples)." Symbolically, Jesus was portraying something that was to come to pass in His experience. His leaving the multitudes (of this earth) portrayed the time (after finishing His work) when He would "ascend" into the "mountain" of the Heavenly Kingdom realm. The fact that He "sat down" portrays just what He did when ascended back to the Father. Hebrews 1:8 says that "when He had made purification for sins, He sat down at the right hand of the Majes­ty on High." (See also Heb. 8:1;10:12; 12:2; Mark 16:19.) And ever since, through the written Record of the Words He spoke while on earth, and by the power of the Holy Spirit, He has been calling disciples to Himself to TEACH them and discipline them in the ways of "overcoming" victory which will qualify them to "ascend" into the "mountain" of the Heavenly Kingdom to be with Him.

A similar symbolic portrayal is given to us in the Old Testament—(God's "sign" language is consistent throughout Scripture). When God entered into covenant relationship with Israel, He called them to meet Him at Mt. Sinai. But the people were to remain at the foot of the mountain (Ex. 19:16-17). Only Moses was called to go to the top of the mountain (Ex. 24:12). The glory of the Lord dwelt on the mountain top for six days; then Moses was called to enter into the glory on the seventh day (Ex. 24:15-18).

The mountain is symbolic of God's Kingdom. Moses, who went to the top of the mountain and entered into the GLORY, is a type of the many sons (huios) who shall be brought to the glory of the heavenly kingdom (Heb. 2:10), to rule with Christ as "kings" and "priests" (Rev. 1:6; 5:10), for Moses functioned both as a priest and a ruler.

Notice that Moses entered the glory on the 7th day. Since a day is with the Lord as a thousand years (II Pet. 3:8), the six days represent the six thousand years since the fall of man, at the end of which Jesus will return and inaugurate His Kingdom rule (along with the "sons" who will be joined to Him) at the beginning of the seventh one thousand year "day," according to Revelation 20:4.

The covenant people of Israel who remained at the foot of the mountain symbolically represent all saved Christians who will have their lot on the earth within the confines of the earthly Kingdom living in immortal (deathless) physical bodies. Whereas, those "elected" (chosen) for the Heavenly Kingdom will  function in glorified bodies, like to Jesus' glorified body (Phil. 3:21).

 

[ return: to Forgiveness ]

Now, after this digression, let us return to Matthew 5:43-45. Towards those who, for one reason or another, are at enmity with you (called "enemies"), those who "curse" you (to denounce evil against, and thus to revile, abhor, degrade, or act detestable to you), those who "hate" you, and those who "despitefully use you" (threaten, falsely accuse, insult, slander); and towards whom you are "struggling" with negative or adverse thoughts and feelings (even though you have honestly, as an act of your will forgiven them), then SINCERELY PUT INTO PRACTICE exactly what Jesus has instructed. Every time you have a wrong thought or feeling towards any one of them, IMMEDIATELY START praying for them, "blessing" them, and loving them (willing God's best for them).

Jesus never commanded us to do something that does not work! I can testify from my own experience that it does. Every time a thought or feeling arises against any who have wronged me, or shown despite towards me, etc., I first reason thusly:

"God loves that person just as much as He does me, He has a good purpose for that person, and I really desire the best for them." And then I begin to pray for them in harmony with the above thoughts. I also bless them (I begin to pronounce good things upon them and to happen to them), and I "love" (agape) them by declaring to the Lord that I will do anything for them that He instructs or impresses me to do, even if it involves sacrifice for me, for Jesus emphasized we are to "do good" to those that act hateful to us.

If you will honestly practice the above, you will be amazed at how ill feelings and lingering animosities that seem to "plague" you will begin to "melt away" and you will find your whole attitude changing towards those who have hurt or abused you in some way. You will then find that true agape love starts to develop, in that you no longer desire to "settle the score" in some way or seek to retaliate, but you WILL to do them good regardless of what has happened in the past. You will know the reality of Romans 12:14-21, having "overcome evil with good," and progressing on the path of SONSHIP!

Yes, the "proof" of our discipleship is that we "continue" in His WORD (Jn. 8:31 -32), and I have been seeking to show that this means both studying and meditating in that Word. Although it certainly has been implied in what I have written, I want to emphasize that to "continue in His Word" means that we OBEY that Word. When Jesus commissioned His chosen followers to "Go, therefore, and make disciples of all the nations," He also said, "teaching them to OBSERVE (obey) all that I commanded you" (Matt. 28:19-20).

In relating this to the matter of forgiveness (which we have been considering), we see that obedience is a matter of the WILL. Jesus cannot command us to "feel" a certain way. But He will change our feelings (and "heal" our inner "hurts" IF we are willing to DO what He tells us to do). So first, we choose to forgive as an act of OBEDIENCE. And also, if we will continue to OBEY, by putting into practice in our minds and hearts the principles of Jesus' instructions in Matthew 5:43-45, then inevitably our feelings are going to change, and we will experience "inner healing" and FREEDOM from ill will towards any person. (For more understanding on "inner healing," order my booklet entitled HEALING FOR YOUR BRUISES from Shepherdsfield.)

 Let me emphasize again that Jesus' disciples related to Him by two "power-packed" titles. In John 18:18, Jesus says:"You call me TEACHER and LORD, and you are right; for so I am." (NAS version) For those who are dedicated disciples, the two titles are inseparable. What value is there to LEARN from Him as our TEACHER, if we are not willing to OBEY Him as our LORD? In Luke 6:46, Jesus asked His disciples this pertinent ques­tion: "And why do you call Me, Lord, Lord, and do not the things which I say?"

 

[ aside: Entrance Into the Kingdom ]

Amplifying on this, I want to deal with Jesus' words in Matthew 7:21-23. First I will quote just verse 21: "Not every one that says to Me, Lord, Lord, shall enter into the kingdom of Heaven; but he that does the will of My Father which is in heaven." I do not believe that Jesus was here giving the conditions for salvation—which we have already seen is a GIFT to be received (by repentance and faith). There is a present phase or sphere of the Kingdom which is "at work" in the hearts of Christians who seek to let its principles "rule" in their lives. However, when Jesus emphasizes specific teachings that relate to discipleship ("following Him"), or willing and consis­tent obedience to His LORDSHIP, as conditions for "entering" or "inheriting" His Kingdom, we must understand that He is enunciating conditions for those who aspire to "enter" or "inherit" His coming KINGDOM-GOVERNMENT, as co-rulers or "kings" and "priests." Since "flesh and blood cannot inherit the kingdom of God" (I Cor. 15:50), then we know that those who qualify to enter that Kingdom will function in glorified or "celestial" bodies, in contrast to other Christians who will function in "terrestrial" bodies in the earthly phase of the coming Kingdom (I Cor. 15:40).

It is this coming kingdom and those who will enter or inherit it with Him (having qualified, or been disqualified), which I believe Jesus emphasized in His teaching in Matthew 7:21-23. Jesus gives the requirement in verse 21; then He declares who will be disqualified in verses 22-23:"Many will say to Me in that day, Lord, Lord, have we not prophesied in Your name? And in Your name have cast out devils? and in Your name done many won­derful works (Greek: dunamis, meaning 'miracle works of power')? And then will I profess to them I never knew you: depart from Me, you that work iniquity (Greek: 'lawlessness')."

I do not believe that these that Jesus indicates are to be disqualified for HIS (ruling) KINGDOM in "that day," are to be considered as mere imposters or "professing" Christians. Jesus did not contest their claim that they actually had done many good (and even "miraculous") works in HIS NAME! Neither must we automatically assume that the expression, "depart from Me" means that those so addressed are being consigned to the "lost" or dispatched to hell.

Their rejection for intimate fellowship with Him in His (ruling) Kingdom, was based on the fact that they were so busy doing works FOR Jesus, that they had not taken the time to get to know Him. The word "knew" in verse 23 is the Greek word ginosko, which we have seen before means to know personally—through growing personal experience. It is that intimacy and fellowship that Paul so set his heart on (Phil. 3:10), as he "pressed on" toward the mark of the PRIZE of the heavenly Kingdom and glory (Phil. 3:12-14).

When Jesus accuses those rejected as ones who work "iniquity," we must not think of them as "steeped" in the sin of this world. The Greek word means "lawless" in the sense of not being doers of the principles of God's Word—His WILL. They were "doing their own thing"—religiously. Although, I think we can well understand that "worldly" ambitions— seeking the favor and "applause" of men—can easily be an integral part of such religious activity; and thus they are "carnal" Christians instead of spiritual (I Cor. 8:1-3).

[Ed. Comment: With all due respect to Bro. Earls' intent to distinguish mature disciples from carnal believers relative to kingdom status, his above exposition of kingdom entrance based merely on that distinction is one of his least defensible positions and one with which I firmly disagree. He uncharacteristically confuses the concepts of "entrance" and "inheritance" while ignoring the repeated discourses with Pharisees in which Jesus describes kingdom entrance in context of conversion and repentance with the alternative of entrance into hell (Mt. 5:20; 18:3; 21:31; Mk. 9:47; Jn. 3:5). Bro. Earls' defenses regarding the terms "knowing," "miraculous works," and "lawlessness" are inadequate to defend his position in that the Lord's "knowing" (ginosko) of us is applied to all His sheep (Jn. 10:14-15), Judas performed miraculous works by the Spirit, and Mt. 13:41 teaches that those identified by the fruit of lawlessness/iniquity are cast into a "furnace of fire," not merely restricted to a "lesser" kingdom position.]      

 

[ Proof 2 amplified: Forgiving as He Forgave ]

Jesus gave another "proof of discipleship, which I have already alluded to, but which needs further comment. In John 13:34-35 we read: "A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this shall all men know that you are My disciples, if you have love one to another." Notice that Jesus said they were to love, "as I have loved you." Although these words were spoken close to the end of His ministry, He had not yet died on the cross as His ultimate and supreme demonstration of love. So we must take a look at how He loved them while He was with them in the flesh. The Greek word for "love" here is again the agape kind of love—a selfless, sacrificial giving as an act of the will, simply because of the value of the object loved, with no motive of receiving in return.

 

[ Agape Defined as  "Unconditional Commitment" ]

Just HOW can we describe the way in which Jesus loved His disciples while He was with them, so that we can know how to love one another as a proof of our discipleship? I have pondered this considerably, and the words that came to me were "uncon­ditional commitment." "Commitment" (a choice of the will—regardless of "feelings" that vary from time to time) is the "glue" that holds any relationship or relationships together.

Jesus chose twelve men and unconditionally committed Himself to them during the time of His earthly ministry, that He might "instill" into them the "essence" of Himself, and by word and example to "imprint" on them the "orientation" of His whole life and ministry—that of doing ONLY the Father's WILL, and seeking to PLEASE Him alone (Jn. 8:28-29). The "unconditional" aspect of His commitment is seen again and again in the Scriptures in what He had to "put up with" in patient, loving, self-sacrifice because of the short­comings, tradition-bound obstinacies, unbelief, hardness of heart, selfish ambitions, idiosyncrasies, offensive words and attitudes (and even deserting Jesus in His time of need), in these men He had committed Himself to. I could give Scriptural references for all of the above, but you can find many examples as you read the "gospel" narratives concern­ing the problems that Jesus had in training these men of destiny.

The point I want to make is that, although He firmly rebuked or corrected them when necessary, He did not take personal offense, hold a grudge, refuse to forgive, reject, "put down" or criticize behind their backs, try to discredit any, did not "break fellowship" with any, heap condemnation, promote "cliques," accuse falsely, spread unfounded rumors or accusa­tions, spread suspicions or try to destroy reputations, etc., etc. ALL of which many Christians are commonly guilty of with regard to other Christians in the Christendom of today. Even after Peter denied Him, Jesus did not say, "I'll certainly never have anything to do with him again," (as would be common among many Christians), but rather He assured Peter of His love, and then restored him with that same love (Mk. 16:7; Jn. 21:15-17).

Now IF one of the conditions of discipleship is that we "love one another" AS Jesus loved His disciples, HOW do we measure up? Based on my experience over many years, the kind of commitment that Jesus had to His disciples is seriously lacking among many, if not most, Christians. I am no one's judge—only God can do that, but I would like to raise the question: "when a misunderstanding, offense, etc., occurs between certain Christians, are they more likely to use that as an occasion to "break fellowship," or to use it as an opportunity to 'build a bridge' to a stronger relationship and continued fellowship?" Also, "is this a pertinent question as to whether we are truly Jesus' disciples?"

 

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(CALL TO DISCIPLESHIP – Part 6)

[The Proofs of Discipleship, Cont.]

 

[ reprise: The Proof of Agape ]

In the last part of our study, I was dealing with the "proofs" of Discipleship. I will quote one scripture I was dealing with again, because there are some further thoughts I want to share in its application. In John 13:34-35, we read: "A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this shall all men know that you are my disciples, if you have love one to another."

I pointed out that the word for "love" here is the Greek word agape, which always indicates the Divine kind of love which is unconditional. It is based primarily on an act of the will, not on "feelings". It is a word of action — the willingness to do good (even to sacrifice) for the well-being of another, regardless of how one may "feel "towards that person. It is a self less, sacrificial act of giving simply because of the value of the object loved, with no motiveof receiving in return .

Jesus based this love on His own example, for He commanded them to love (proving their discipleship) " as I have loved you." I pointed out last time that this expression of love was based on what Jesus did before His supreme act of love in dying for them on the cross, so just how did He show this agape love towards His disciples while He was living with them?

I answered this in part in the last issue by saying that I believed it was expressed by His unconditional commitment to His disciples. Refer back to what I wrote in " Part 5 " of this series of studies. Essentially, my point was that in spite of all that Jesus had to "put up" with in the problems, inconsistencies, unbelief, hardness of heart, etc., of these men (which would "try" the patience and commitment of even the Son of God), He never wavered in His loyalty to them or ever used any occasion to "cut off or "break fellowship" with them. Even Peter's betrayal was used by Jesus as a "living lesson" in agape love as He restored Peter to fellowship; and even cemented a stronger relationship between them than ever before (read John, chap. 21).

The thing that disturbs me is that Jesus said that the proof of our discipleship is that we would love one another AS (with the same kind of unconditional commitment) He loved them. Yet I find that most Christians do not have that kind of love commitment, thatrefuses to let any misunderstanding, offense, difference of opinion or doctrine, personal irritation or rivalry, etc., break the bond of agape love and fellowship between them. On the contrary, it seems that most Christians tend to "break fellowship" as a regular practice over offenses or differences which are far less drastic than anything experienced between Jesus and His "erratic," hard-headed disciples . Yet Jesus' unconditional love surmounted all personal difficulties and "cemented together" a relationship between Himself and His disciples that made it possible for these men — even after Jesus had finished His work and ascended to the Father—to confront the world with a unity of love that demonstrated a gospel witness with power and world-shaking results.

When Christians, for various reasons already mentioned, are tempted to "break fellowship" — or even worse, as often happens, end up in quarrels, debates, strife, anger and enmities, a choice has to be made: go "the way of the flesh" and divide, with no further fellowship possible; or take seriously discipleship to Jesus Christ and obey His Word in Mt. 5:23-24; 18:15-17, with a view to understanding, forgiveness and reconciliation. When offences arise, as they surely will (Mt. 18:7), one can choose to ignore Jesus' agape love of unconditional commitment and "break fellowship!' or we can choose to follow the path that Jesus gave us by His example and "build a bridge" to a stronger relationship than ever existed before.

 

[ Agape as Service ]

Pondering the matter of proving our discipleship by loving one another as He loved His disciples, besides the demonstration of His unconditional commitment to them, I believe a further demonstration of this love was his willingness to serve His disciples. On one occasion He said to them, "I am among you as he that serves.” (Lk. 22:27).  Then in Mt. 20:25-28,He exhorted His disciples regarding serving one another as the only path to greatness, and then declared, "just as the Son of man did not come to be served, but to serve, and to give His life a ransom for many."

Since the gospel accounts are very brief and give only "sketchy" details of Jesus' day to day relationship with His disciples, we don't know all of the ways Jesus may have served His disciples. But if we are to take His words seriously, then He must have ever been seeking ways in which to be a servant to them. We certainly can't limit such "service" to just the one classic example of His washing the disciples feet as recorded in John, chap. 13. I'm sure His service to them was a daily matter throughout their sojourn together.

If we are truly Jesus' disciples, then the proof will be a " servant's spirit" to all of our brethren in Christ. Any spirit of self-promotion, self-ambition (wanting to draw others to ourselves to get whatever recognition, praise, support, etc.) that we desire; or "using" others for our benefit in any way, is certainly contrary to the spirit of "service," and seriously lacking in understanding of what it means to be a Disciple of Jesus Christ. Beloved , I have only "scratched the surface" in this presentation, but I hope you can begin to perceive that Discipleship to Jesus Christ is not an option for those who would be changed from self-centered, immature , offense-prone, irresponsible spiritual babes and children, to a complete re-orientation of one's inner and outer life around a Christ-centered "passionate" pursuit of following Him all the way (regardless of the cost) as Teacher andLord, seeking to please the Father in all things and growing into maturing SONS : who seek first the Kingdom, live for others, and become responsible, trustworthy, loyal and faithful "candidates" for the "elect" company who shall be "called higher" to RULE WITH Christ in His Kingdom GLORY.

 

[ Sonship Tied to Agape ]

One more thought on the perspective of our love to others as Jesus loved. Only two places in the Sermon on the Mount is the word "son" used. One of the fundamental attitudes given inn Mt. 5:1-11 which must BEcome an integrated part of the character of those being "disciplined by Jesus Christ is declared as follows: "Blessed are the peacemakers , for they shall be called the sons of God." Here the Lord indicates that those who are maturing into "sonship" have grown out of the spiritually infantile state of fighting, quarreling, taking offense, getting mad, separating, etc., and have become active peace-makers: forgiving, apologizing, making amends, fostering harmony, seeking solutions, obeying Mt. 5:23-24; 18:15, 21-22; Gal. 6:1-2, "building bridges," and acting as a reconciling force wherever necessary, that harmony, peace and unity may prevail among brethren at all times wherever possible.  And the place where such peacemaking must begin and be practiced at all times is the home. Then extending out to others. How about you? Are you actively putting into practice this "mark" of growing sonship?

The other place in the Sermon on the Mount where the Greek huios ("son")is used is found in Mt. 5:44-45. I commented on this passage in Part 5 of this study so will not repeat here_.It is quite obvious, however, as we ponder the emphasis that Jesus' makes in these passages, is that the goal of Discipleship— "sonship " (spiritual maturity) — is irrevocable connected to how we relate to others with agape love; learning to fulfill Jesus' commandment that "you love another as I have loved you, that you also love one another." Both in Mt_. 5:9 and 45, the King James version has wrongly translated the Greek huios as "children."_. The Greek word for "children" is teknon and is correctly translated as such in the King James version in Mt. 7:11_. Remember, as you meditate on these passages, that the focus of Jesus' teachings, as well as that of the whole New Testament, is that it is SONS who shall be "brought to glory" (Heb. 2:10), not spiritual babes and children.

[ Ed. Comment: In discussing agape ("unconditional commitment") toward one another as the proof of discipleship, Bro. Earls single handedly rebukes two errors that dog the modern passionist and wilderness prophetic movements. He overturns the mainstream passionist prophetic error that defines Christ's love for us and our love for Christ and one another foundationally in terms of divine emotion ("passion"). And he dispatches the wilderness prophetic error that defines proof of discipleship primarily in terms of obedience to the scriptural letter of ascetic discipleship principles, practices, patterns and commands.]

 

THE PRIZE OF DISCIPLESHIP

 

This brings us to the next point of our study: the ultimate "prize" which awaits those who have "given their all" to Jesus Christ, to be disciplined by Him as their absolute Teacher and Lord. I had previously indicated that Peter had raised the question: "Lo, we have left all, and followed you ; what shall we have therefore?" (Mt. 19:28). Jesus' answer to them, as recorded in Lk. 22:28-30 assured them that they would be WITH Him in HIS KINGDOM, sharing His intimate fellowship and rulership: " You are they which have continued with me in my temptations. And I appoint to you a kingdom, as my Father has appointed to me; that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." I had commented previously on Jesus' similar words as recorded in Mt. 19:27-29, and His veiled reference to the 100-fold category of "overcoming" Christians . Certainly the "twelve apostles of the Lamb" (Rev. 21:14) will have a special place of authority and relationship to Jesus, "judging the twelve tribes of Israel" (Mt. 19:28), but ALL of the 100-fold category of Christians will also be "called up higher" to "rule with Christ" in His Kingdom Glory .

Jesus made it clear in Mt. 4:1-20 that His Word-seed produces three categories of Christians (4:20); the 30-fold, 60-fold and 100-fold. The same three groupings are given in a different parable form in Mark 4:26-29 as "first the blade , then the ear, after that the full corn in the ear . " Now stop to think. You do not go out to your garden and pull up new "blades,"   freshly sprung up, or even green or half-filled "ears," but only that which is ripe (the "full grain in the ear") .  Do you think that God acts any less intelligently than man!

Only the 100-fold (full — mature — grain in the ear) Christians will ever go UP to be lifted-up out of that which is earth-bound, and to function in the "freedom" of glorified bodies. The 30-fold ("blade") and 60-fold ("ear") Christians will be "left in the earth" (or brought back through resurrection) in order to continue to "ripen" (mature) during or after the millennium. These will have immortal physical bodies: living in perpetual youth and health, but still earth-bound. Sometime after the millennium or beyond, they will have the opportunity to have their physical bodies changed to glorified bodies.

Jesus called disciples because He had a "calling" (vocation) for them to be prepared for to be WITH Him as co-rulers over this earth and its inhabitants in the coming Kingdom age. Likewise, Jesus apprehended the apostle Paul, not only to preach salvation to the gentiles, but also to explain to these saved gentiles this "calling" (which he termed a "mystery," "which in other ages was not made known to the sons of men" (Eph. 3:1-11), that the Gentiles along with the Jews are to be formulated by God's grace into a "new organism " (body), to be "raised up" to "sit" (and "rule") with Christ "in the heavenlies" (in the atmospheric envelope surrounding our earth— with headquarters in the New Jerusalem which will be lowered into our upper atmosphere). Thus in the "ages to come" (Ephes. 2:7; 3:10) the Lord will be demonstrating His wisdom, and the riches of his grace through these "elect" ones who will be helping Him to "shepherd" the nations.

It is God's desire and challenge for all saved to heed this "calling." Unfortunately, however, even as Jesus declared, "many (saved) are called, but few are chosen ("elect"). Why? Because it requires "diligence," as emphasized by Peter's epistle: "Wherefore the rather, brethren, give diligence to make your calling and election (choice) sure; for if you do these things (read all of II Pet., chap. 1), ye shall never fall ("stumble" or "fall short" of the "calling") — II Pet. 1:10.

A careful study of Paul's writings makes it clear that he clearly understood the difference between salvation and "the calling." In II Tim. he tells us that God "has saved us,AND called us with an holy calling" (II Tim. 1:9). He tells us clearly to what we are called in I Thess. 2:12: "That you would walk worthy of God, who has called you to his kingdom and glory." Inheritance in that Kingdom of GLORY(functioning: in "glorified bodies" like [that of] Jesus — Phil. 3:21), cannot be ours just because we are saved, but because we are willing to submit to the " call " and requirements of Discipleship to Jesus Christ. Paul uses the term "the PRIZE of the high calling" (Phil. 3:14), for which he said that he had "suffered the loss of all things" that he might WIN Christ and His kingdom GLORY (Phil. 3:8) founded on Jesus' words. Jesus did not use the word "prize," but he implied the same thing by the use of such expressions as " reward in heaven" and "treasures in heaven." For example, in one of the beatitudes, Jesus said: "Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven. Blessed are you , when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad; for great is your reward in heaven." It seems reasonable to assume that only those living a life of dedicated discipleship would run the risk of being so persecuted. A "reward" is not a gift (as salvation is), but definitely points to the "heavenly prize" for those who put forth a conscientious and zealous effort to fulfill the commands of Jesus and to conform their inner life to the principles of kingdom truth and righteousness.

Another expression Jesus used is "treasure in heaven."  In Mt. 6:19-21, Jesus admonishes: "Lay not up for yourselves treasures on earth where moth and rust [  ] corrupt[s them], and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust corrupt[s], and where thieves do not break through nor steal: for where your treasure is, there will your heart be also." Did you ever consider the question: " how does a person who has been saved lay up treasure in heaven? I want to show this by a passage referred to before in a previous study, but I think it best answers this question. In Mt. 19:16-22. Jesus dealt with a young man concerning the question of how to obtain eternal life. Having settled that issue according to the requirements of the Law covenant, which was still in force at that time, the young man then indicated his desire to do more in His relation to God, and asked, "what lack I yet?" Jesus answered him in terms of the goal of discipleship (SONSHIP) and said: "If you wish to be perfect (complete, spiritually mature), go sell your possessions, and give to the poor, and you shall have treasure in heaven, and come follow me."

First, we need to note that "treasures in heaven" is something beyond "eternal life" — that "life," whether  received through the old Law covenant (provisionally), or through the new covenant of grace (in positive possession). "Eternal life" ("age-less," or "age-resistant life") is a life that can be lived right here on earth (when the full kingdom is ready to be manifested) in a resurrected or changed immortal body — and will be by all saved under the old covenant, and by most saved under the new covenant — simply because most Christians have not been taught what is required to gain that "higher calling" of "treasure in heaven" (the heavenly, glorified,kingdom realm where Jesus and His "elect" will rule over this earth.)

Jesus' answer to the young man was essentially the same as we shared under the section on the "Priorities of Discipleship" — that the "heavenly treasure" ("prize", "reward") can only be attained by "forsaking all (undue attachment to anything) for Jesus," by investing the priorities of our lives in totally giving ("title to") ALL that we have and are to Jesus, and centering all the focus of our lives on loving and pleasing Him above everyone and everything else.

After pondering this matter, in this section on the "Prize of Discipleship," I think I can do no better than to reprint an article I called "The Gift and the Prize" which was first printed in the "Manifested Sons" booklet #1, although it was first written over twenty five years ago. Those of you who have read this article will benefit by re-reading it, and I know there are many on the mailing list who have never read it. May God bless and add to your understanding.

 

 

THE GIFT AND THE PRIZE

[Ed. Note - This article was originally published in Vol.1 of The Manifested Sons.]

One time I asked a Bible study group in the church where I ministered if they knew the difference between a "gift" and a "prize." The majority were immediately certain that they knew. I had them turn in their Bibles to Romans 6:23 where it speaks of the "gift" of God which is eternal life, and then Philippians 3:14 where we read of the "prize" of the high call­ing. Then I asked if they thought the two passages were re­ferring to the same thing. They looked a little puzzled. Ev­idently such a thought had never occurred to most of them. Why should it? Most Christians have read the Bible so long through rose-colored glasses of traditional theology, that it is difficult for them to take the simple meaning of words and apply them correctly.

 

In II Timothy 2:15, Paul admonishes us to "study to show yourself approved to God, a workman that needs not to be ashamed, rightly dividing the word of truth." But how does one "rightly divide" the Word of Truth? The Greek word orthotomeo means to cut straight (divide), and as Paul is speak­ing of a good workman, he must be thinking of some work in which the workman's skill consists in cutting straight; perhaps his own trade, in which it was all important to cut the pieces straight that were afterwards to be joined together to make a tent. To "rightly divide the word of Truth" means, at least in part, to properly "cut straight," divide, or distinguish be­tween the various portions of Divine Truth that they might be fit together in one harmonious whole.

Does it make sense to call salvation, or eternal life, both a gift and a prize? Does it not make better sense to "rightly divide" the two, and by diligent study, show by many Scriptures that there is a "prize" to be won as well as a "gift" to be received? And thus instead of making God's Word contradict itself, fit each portion of truth into its proper place in the Divine scheme of things and produce one harmonious whole.

 

If we are to "rightly divide" the Word of Truth, we must distinguish between salvation, as such, which is the gift of God, and the "high calling" which is something to be attained to. This is brought out by Paul in I Cor. 9:24, where he uses the same Greek word translated "prize" as we find in Philip. 3:14. He shows it to be like the prize won in the games or athletic contests of the time. "[ Don’t you] know [ ] that they which run a race run all, but one receives the prize? So run, that you may obtain." In the same chapter Paul indicates his own apprehension of failure to obtain this prize: "I therefore so run, not as uncertainly; so fight I, not as one beating the air: but I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway." (I Cor. 9:26-27). How different are these words than those of the apostle which we read in II Tim. 1:12: "For I know whom I have believed, and am persuaded that He is able to keep that which I have committed to Him against that day." In one Instance we have apprehension and in the other certitude. Should we not "rightly divide" these scriptures and realize that in the latter words Paul was speak­ing of his certainty of salvation (eternal life), whereas in the former he realizes there is something else which he [had] not yet attained, and which would require all the energies and devo­tion of his life. Hear his words: "...if by any means I may attain to the resurrection from (out from among) the dead.Not that I have already obtained, or am already made per­fect: but press on, if so be that I may lay hold on that for which also I was laid hold on by Christ Jesus. Brethren, I count not myself yet to have laid hold: but one thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goalto the prize of the high calling of God in Christ Jesus." (Philip. 3:11-14).

 

 

The prize which Paul is so eager to attain is referred to in the above passage as the"high calling." The Greek word translated "high" may also be translated "above" or "upwards." Thus the "high calling" is a summons or invitation to come up higher. This is in harmony with the statement in Hebrews 3:1: "Wherefore, holy brethren, partakers of the heavenly calling." It is a call or summons to attain to the glories of heaven itself. All of us who have been saved are partakers of (associates in) this heavenly calling. But. . . we must "give diligence to make our calling and election sure. (II Peter 1:10). Certainly this is not the same as the GIFT of eternal life which is now the present possession of every born again Christian. The dis­tinction is made clear in II Tim. 1:9 where Paul speaks of God who "saved us,and called us with a holy calling." The two ideas would not be separated by the conjunction "and" if they were one and the same. Paul in Romans 11:29 speaks of the gifts and the callings of God, indicating that they are not the same.

 

 

NOW the picture comes into focus. Obviously, if "heaven" is a PRIZE to be won, then the GIFT of eternal life must provide only for restored life on the same plane on which it was lost—the EARTHLY! Adam was on earth, not in heav­en, when he forfeited deathless life. The PRIZE involves being "joint heirs" with Christ and His own (heavenly) realm, to rule and reign with Him over the earth. (Rom. 8:17, Rev. 5:10, 20:6). Those who fail to make this "calling" must come back to earth in the coming Kingdom age to live in deathless physical bodies. The fact that many saved ones are [ ] in that realm called "paradise" in no way indicates that they will be a part of that coming "heavenly kingdom" as "co-heirs and co-rulers" with Christ. Paradise is an intermediate state of bliss for departed souls who have been saved, but it is in no way synonymous with the glories of the coming Kingdom of Christ where those who have overcome will rule and reign with Him. Resurrected life back to this earth is to be the lot of many saved ones until they have fully entered into all that has been ordained for them. Then at some future date they shall be translated into the heavenly realms, and they will operate no longer in a physical but in a glorified body.

 

We have seen from three different scriptures that the PRIZE is a high calling, a holy calling, and a heavenly call­ing. Let us examine these thoughts a little further. We know that the word "high" indicates that which is lofty or elevated. Thus, in type, the high calling would be symbolized by the top or summit of a mountain which rises above the ground level. Moses, on the top of Mount Sinai, would typify the high call­ing. The word "high" also means "difficult to comprehend, of a great price, or greater price than usual." Thus the "high calling" is not for easy going, indulgent Christians. A price must be paid! Paul knew well the price: a total renuncia­tion of the things of the world. Hear his words: "Howbeit, what things were gain to me, these have I counted loss for Christ.Yes truly, and I count all things loss for the excel­lency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things and do count them but refuse, that I may gain Christ. . . that I may know Him and the power of His resurrection, and the fellowship of His suffering, becom­ing conformed to His death; if by any means I may attain to the resurrection from (out from among) the dead." (Philip. 3:7-11). Paul is referring to the "first resurrection" of those who will "reign with Him." (Rev. 20:6).

 

The word "high" also means "elevated in rank, condi­tion or office." Those who attain unto the high calling are to receive positions of authority and rank far above those who enter the earthly kingdom. As a matter of fact they are to rule over the earthly kingdom. "Blessed and holy is he that has part in the first resurrection: on such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years." (Rev. 20:6). Of the apostles, Jesus said, " You shall sit on twelve thrones judg­ing the twelve tribes of Israel." (Matt. 19:28). According to Rev. 5:10, those to be made priests and kings shall reign on (over) the earth. Paul says in I Cor. 6:2-3, " Don’t you know that the saints shall judge the world . [ Don’t you] know [ ] that we shall judge angels?" Thus those of the "high calling" are ele­vated even above angels I

 

The calling is not only high, it is also holy (II Tim. 1:9). "Follow peace with all men, and holiness, without which no man shall see the Lord." (Heb. 12:14). Holiness means separ­ation in spirit from the things of the world. The Israelites delivered from Egypt and on their way to Canaan, typify the Christians of this age who have been delivered from the pollutions of this world and are on their way to the heavenly kingdom. Numerous and detailed laws did God give the Is­raelites to teach them holiness (separation) from that which defiles and makes "unclean". Most of these laws are found in Leviticus, where repeatedly did God say, "You shall be holy, for I am holy." (Lev. 11:44, and etc.). "I am the Lord your God, which have separated you from other people." (Lev. 20:24). All these things happened to them for examples (types); and they are written for our admonition. (I Cor. 10:11). "Wherefore, come out from among them, and be [ ] separate, says the Lord, and touch not the unclean thing, and I WILL RECEIVE YOU." (II Cor. 6:17). "But as He which has called you is holy, so be [ ] holy in all manner of behavior; be­cause it is written, Be [ ] holy, for I am holy." (I Peter 1:15). The church, which is to become the bride of Christ is to be presented to Him a glorious church, not having spot or wrinkle or any such thing; "but that it should be holy and without blem­ish." (Ephes. 5:27). Certainly most Christians have not yet attained to this kind of holiness!

 

The calling is also [a] "heavenly" calling. "Wherefore, holy brethren, partakers of the heavenly calling." (Heb.3:1). The PRIZE of the high calling is heaven itself; or we might say the "heavenly kingdom" or realm which is being prepared for those who love Him with all of their hearts and souls, and who are being perfected into His likeness. Since "flesh and blood cannot inherit the kingdom of God" (I Cor. 15:20), it becomes evident that those who enter therein are to be clothed with bodies commensurate with the heavenly realm. Paul says, "For our citizenship is in heaven; whence also we wait for a Savior, the Lord Jesus Christ: Who shall fashion anew the body of our humiliation, that it may be conformed to the body ofHis Glory." (Philip. 3:20-21.) We read in I Cor. 15-40 that there are celestial (heavenly) bodies, and bodies ter­restrial (earthly), and that the two differ in glory. Paul also uses the terms "natural" bodies and "spiritual" bodies (I Cor. 15:44-48). "Natural" bodies are for the earth, and "spiritual" bodies are for the heavens. The New Testament repeatedly speaks of this entrance into the heavenly realm as being "glorified," or entering into "glory." "If so be that we suffer with Him, that we may be glorified with Him." (Rom. 8:17). This, of course, indicates an adornment and beautification far surpassing that of the earthly glory. It is that "glory" with which Christ Himself was adorned after the resurrection and transformation of His earthly body: "Ought not Christ to have suffered these things, and to enter into His glory ?" (Luke 24:26). Those who are to be glorified with Him are to become like Him. "Beloved, now are we the sons of God, and it is not yet manifest what we shall be. We know that, when He shall be manifested, we shall be like Him, for we shall see Him as He is." (I John 3:2). Surely, it staggers our imagination to realize just how high, holy, and heavenly this calling is!

 

 

Though this prize is something to be attained to, we must not harbor the idea that it is something achieved through our own effort or merit alone. It is " Christ in you , the hope of glory." (Col. 1:27). It is the power of His Spirit dwelling within that enables one to overcome the world, even as He overcame the world and entered into glory. HE now lives to make intercession for us (Rom. 8:26-27). Only those who have allowed the Lord, by His Spirit, to do a perfect (complete) work in them (Philip. 1:6) can hope to be "joint heirs with Christ" (Rom. 8:17) in His own (heavenly) realm. How many have been lulled into the lethargy and slumber of the "foolish virgins" because the Word was not "rightly divided" to them; and they thought all there was to do was to believe, be baptized, and live a fairly respectable life, and a mansion in heaven was awaiting them.

"Many are called but few are chosen." (Matt. 22:14). I used to think that this meant only a few would be saved and the rest eternally lost. I now realize that many saved ones are called to "His kingdom and glory," (I Thess. 2:12) but few give diligence to "make their calling and election sure." (I I Peter 1:10). Shall we not "rightly divide” the Word of truth? We need to live in the joy and assurance of our salvation, but we also need to press on toward the "prize of the high calling." "Wherefore He says, Awake you who sleeps, and rise from the dead, and Christ shall give you light." (Ephes. 5:14).

 

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(CALL TO DISCIPLESHIP - Part 7)

    

 

"Posture of Discipleship"

 

What must be our "posture" in relationship to Discipleship? According to Webster’s dictionary, one of the meanings of "posture" is, "a state or frame of mind: attitude." Probably the "frame" of our mind or our mental posture which must ever be present as we progress on the path of Discipleship can be summed up in the statement by Jesus in Lk. 12:48: "To whomsoever much is given, of him shall be much required." In other words, with knowledge comes responsibility. There can be no escaping that responsibility. We cannot turn back except to our own grief. We must ever be ready to incorporate into our lives and put into action the increased understanding that is bound to come as we progress with the Master and "learn of Him."

 

 [ An Attitude of Looking Forward, Not Backward ]

Jesus said, "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.” If you will examine the context in which Jesus said this (Lk. 9:57-62), you will find that this scripture has nothing to do with salvation. He is talking about "following Him" and being made FIT to share with Him in HIS (heavenly) Kingdom. This is the essence of Discipleship— the determination ("putting the hand to the plough") to  "follow Jesus" all the way INTO His Kingdom GLORY —and not looking back to earthly things, having to settle for just salvation and life in the earthly kingdom. Regarding the same matter, Jesus warned: "Remember Lot's wife!" Read the context: Lk. 17:26-37. Those who have read my "Three Comings" booklet know that Lot and his family—in contrast to Noah, who represents the "firstfruits"—represent the "harvest company" who will be "taken" (translated) at the close of the tribulation. Lots' wife "looked back" (see Gen. 19:21-25) and became a "pillar of salt." Salt is for the earth, and earthlings (see Mt.  5:13). Lot's wife represents those "missing" the "heavenly calling" and Kingdom-GLORY to "rule" with Jesus, but they are destined to become "pillars" in the earthly kingdom, to exert a positive, salutary, preserving influence among those who will  be living in the earthly kingdom.

So few understand much of the life and teachings of Jesus because they have been "brainwashed" by the church traditions that all Jesus came to provide for (by His perfect life, death and resurrection) is generally called "salvation," which provides "eternal life" in some place called "heaven" for all who exercise faith in Jesus and His sacrifice. What those do in that "heaven" most have not the slightest idea, except to sort of enjoy a perpetual "vacation" of rather aimless bliss with other saved loved ones. The shocking truth which I have tried to "hammer away" at is that what is called "salvation" is noth­ing more than the lifting of the death penalty that came on all mankind through what is called "sin," and that such salvation is only the first step in entering into ALL that Jesus came to provide for those who will take seriously His CALL to Discipleship and FOLLOW Him all the way without "looking back."

Jesus Himself is the pattern for those who aspire to share HIS Kingdom-glory, joint heirship, and rulership dominion over all those who will have their lot on earth because all they knew about or settled for was "salvation." That's why His challenge was always to those who believed in Him:  "FOLLOW ME"—let me show you the way, let me discipline you in it, until you overcome all hindrances and obstacles, begin to take on my nature, be tested and proven, and learn responsibility, trustworthiness and faithfulness, making ME the ONE and only supreme object of your love and total submission. For "to him that overcomes will I grant to sit with ME in MY throne, even as I also overcame and am set down with my Father in His throne" (Rev. 3:21). The pattern is the same. The only difference is that Jesus overcame by His own inner virtue and unwavering determination, whereas we overcome only by means of His matchless grace—His Divine LIFE and SPIRIT working IN us all that is necessary to make us "fit" for His Kingdom and Glory (see Phil. 2:13). Keep in mind that as you learn these truths, great is your responsibility.  But if you take them seriously, and act accordingly, then GREAT shall be your reward!

I want now to take you back to Luke, chap. 9, covering much more of the context, that we might get an even clearer picture of the meaning of Lk. 9:62. We will begin with verse 51: "And it came to pass, when the time was come that He should be received up (His ascension to glory), He steadfastly set His face to go to Jerusalem. And sent messengers before His face: and they went and entered into a village of the Samaritans, to make ready (make arrangements) for Him.  And they did not receive Him, because His face was as though He would go to Jerusalem." (Lk. 9:51-53. The Samaritans realized there was something different about Jesus on this journey through their land. They evidently perceived in His face that there was first one thing on His mind, which apparently conveyed to them something they had not seen before: a complete indifference to their wishes or needs. They, of course, could not understand that at this point Jesus' ministry to people's immediate needs was over. The time had come for Him to not be deterred in any way, for He must be on time for His destiny at Jerusalem.

Verses 54-56 relate the reaction of Jesus' disciples to the Samaritans and Jesus' rebuke to them. Since this is not pertinent to our purpose I will not comment on it. I want to focus in on Jesus' attitude and determination expressed in the words that "He steadfastly set His face to go to Jerusalem." Since Jesus is our pattern (on the path of discipleship), there is a spiritual application to us in that which is expressed in these words. Jesus realized that His life was to terminate in a definite GOAL, and that He must exert His utmost determination to reach that goal—not letting the attitudes or actions of any person or persons to deter Him.

Our goal (if we have determined to follow Jesus all the way) is not an earthly Jerusalem, but rather the New Jerusalem above, that celestial city which is to be lowered into our earth's atmosphere during the coming millennium to become the home and headquarters of Christ and His "overcoming saints" from which they shall descend and ascend to rule over this earth. The traditional teaching that all "born-again" Christians will share Christ's glorious Kingdom centered in the New Jerusalem is totally false. An abundance of Scripture could be brought to bear on this subject, but I will use just one verse to dispel this myth. Rev. 3:12 designates one group to be "imprinted with" (meaning "to inherit") the "name" of the celestial city—the "overcomers:" "Him that overcomes will I make a pillar in the Temple of My God, and he shall go out no more: and I will write on him the name of My God, and the name of the city of My God, which is the new Jerusalem, which comes down out of heaven from My God: and write on him My new name."

I hope by now that you will  begin to understand that Jesus came to provide—not only salvation as a free gift to be received by "whosoever" exercise faith in Him—but also to extend an invitation and challenge to a "higher calling"—and this is what "discipleship" is all about. If you do not understand this, you will not be able to comprehend much of what Jesus taught. Going back to Lk. 9:62, we can understand that when Jesus talked about "putting one's hand to the plough and not "looking back," He was using an "idiom" or "figure of speech" to emphasize the importance of a vision of the GOAL of being made "FIT" for joint-heirship with Him in His glorified Kingdom realm centered in the New Jerusalem. The warning about not "looking back"  has nothing to do with denying Christ, losing one's salvation, etc., but indicates a failure to "follow through" in one's determination to "forsake all" (Lk. 14:33) in the "pursuit" of Jesus to be discipled by Him. It is the failure to spiritually "set one's face steadfastly to go to (the New) Jerusalem." The Greek word translated "looking" in the expression, "looking back" in Lk. 9:62 is blepo; and it not only indicates the act of looking with the eyes, but to observe accurately and with desire and contemplation. Thus we are to understand that those who "look back" are not Christians whose total commitment to follow Christ "all the way" is sometimes "clouded" by momentary temptations, indecisions and longings for materialistic attachments and compromised relationships which "invade" their thinking from time to time—but rather those who by deliberate contemplation give in to selfish desires which begin to take precedence over their first (chief) love (Rev. 2:4) for Jesus Christ, and the willingness to "suffer the loss of all things (if necessary) for the sake of WINNING Christ and qualifying for the "high calling," as the apostle Paul expresses it (Phil. 3:8, 13-14).

The context of Lk. 9:51-62 also seems to indicate that "looking back" not only refers to those who truly seek to begin to follow Jesus all the way but are deterred into some kind of compromise, but also those who "feign" their intention to follow Jesus all the way,  but are really insincere or self-deceived. As Jesus was traveling on this last journey, having set His face steadfastly to go to Jerusalem, there were three men who came to Him and offered themselves to follow Him. What their motives were, we do not know. Maybe they were just trying to impress Him, but Jesus perceived their lack of full commitment. The first one came and said, "Lord, I will follow You wherever You go." By His words, at least, this man "put his hand to the plough." But Jesus discerned something deeper in his heart, (see John 2:23-24). His response indicated that He knew the man would not be able to make the sacrifices and fulfill the conditions in order to follow Him. The spiritual implications for us I will comment on by means of a reprinted article, which appeared in one of my early publications that I will add at the close of this study.

In Lk. 9:59, we read that Jesus said to another, "Follow Me." But he said, "Lord, allow me first to go and bury my Father." His response was a euphemism for declining the invitation, as the Jews buried within twenty-four hours and did not leave the house for ten days. Jesus then answered, "Let the dead bury their dead: but go then and preach the kingdom of God." Jesus uses a figure of speech by which one word is used twice in the same sentence with two meanings: "leave the dead to bury their own corpses." Finally, another said to Jesus, "Lord I will follow You; but let me first go bid them farewell, which are at home at my house." Jesus perceived this excuse as an inner vacillation which would eventually manifest in an unwillingness to ' follow through." (Lk. 9:61-62).

 

[ An Attitude of Responsibility ]

This brings us back to that which was introduced at the beginning of this part of our Discipleship study: that of responsibility. Is not responsibility the ability to take whatever action is necessary and follow through with it?—thus manifesting the qualities of reliability, trustworthiness and faithfulness. Those who are going to be chosen (the "elect") to participate with Jesus in His "ruling" Kingdom, must let the Spirit of God develop these qualities in their inner being. In Rev. 17:14, we read that those who are WITH the Lord of lords, and King of kings are the "called, and chosen (elect) and faithful." We will come across this word "faithfulness" again as we develop these theme of responsibility.

As Jesus discipled His followers, He sought by many means to teach and impress in a forceful manner the importance of responsibility. His KEY way of doing this was by means of par­ables on "stewardship." Remember that Jesus told parables for those who had "ears to hear" (Mark 4:9, 23, etc.); those who are interested in more than just "salvation" and what they can receive from the Lord, those who have heard the call to discipleship and are willing to be prepared for Kingdom responsibility.

 

[ Understanding "Stewardship" ]

In the culture of Jesus' day, "stewards" were very common. A steward was one who had oversight and management of another person's property, finances, or other affairs. Those rich enough might hire a person or persons to manage their affairs, or more often, they would own slaves who would be given various responsibilities in the Master's estate, from little to great. As a slave proved responsible and trustworthy, he would be given greater responsibilities. Often a well-proven and trusted slave would be made "governor" of his Master's children, to teach them proper conduct and manners, and provide whatever discipline was necessary.

Probably the prime example of a faithful steward in the Bible (besides Jesus, who was a steward of His "Father's business" and our example) was that of Joseph. Joseph was sold by His brothers as a slave and taken info Egypt. Potiphar, an officer of Pharaoh, captain of the guard, bought Joseph. Joseph conducted himself in such a proper manner, that Potiphar made him overseer (steward) over all his household affairs. He so trusted Joseph that Gen. 39:6 says, "And he left all that he had in Joseph's hand; and he knew not what he had, except the bread which he did eat." Then came a supreme test. Potiphar's wife desired Joseph to "lie with her." But Joseph, determined to act responsibly and be faithful to his Master, refused. (Read his words in Gen. 39:8-10). As a result, he was betrayed and had to spend a number of years in prison. You know the story. Ps. 105:18-19 says of Joseph: "whose feet they hurt with fetters: he was laid in iron: until the time his word came: the word of the LORD tried him." But while in prison Joseph chose to trust the Lord and His Word; he chose to learn rather than "burn "(with anger); he became better rather than bitter. He acted so responsibly and proved to be so trustworthy, that he was promoted to "chief steward" over all the other prisoners (Gen. 39:21-23). This kind of responsible behavior prepared him to be elevated to the oversight of all Egypt under Pharaoh (Gen. 41: 39-40).

Beloved, this is a TYPE for us. One of the purposes of discipleship is to prepare us for positions of responsibility in Christ's coming Kingdom. Jesus makes this very clear in two of His "stewardship parables." In what we call the "parable of the talents" (Mt. 25:14-30), based on the principle that "to whom much is given much is required," the servants (stewards) who acted responsibly were commended with the words: "Well done, you good and faithful servant (steward): you have been faithful over a few things, I will make you ruler over many things." Contrast Mt. 25:20 & 22 and notice that to whom more was given, [from him] more was required. In the "parable of the pounds" found in Lk. 19:12-27, Jesus gives even more specific indication of future posts of rulership in His Kingdom by His words to certain servants (stewards): "Then came the first, saying, 'Lord, your pound has gained ten pounds.' And He said to him, 'Well, you good servant: because you have been faithful in a very little, have [ ] authority over ten cities.' And the second came, saying, 'Lord, your pound has gained five pounds.' And He said likewise to him, '[You also] be over five cities.'"

 

[ "Faithfulness:" The Benchmark of Stewardship ]

Notice that the commendation and "assignment" in the Kingdom-rule of Christ is to those who have been faithful. Paul says in I Cor. 4:2 that "it is required in stewards that a man be found faithful." Faithfulness implies the willingness to accept the increasing responsibilities of discipleship, uncompromising devotion to the Master (Jesus) above every other person or thing, trusting the Lord and staying true to our unconditional commitment to Him through ALL the testing experiences that He brings to each one of us as a part of “refining" and preparation for future Kingdom "roles," as well as providing opportunities to affirm our loyalty to our Lord under various pressures and difficult circumstances.

In the context of "stewardship," faithfulness means that we are responsible and trustworthy "managers" of ALL that God has given us—our lives and all that we are blessed with, both spiritual and material. Paul tells us in I Cor. 6:19-30, ‘‘…you are not your own. For you are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." The body (and material wealth) and the spirit (and spiritual wealth) cannot be separated: they are inter-related when considering our stewardship responsibility before God. Jesus put it this way: "If therefore you have not been faithful in the unrighteous mammon (material wealth), who will commit to your trust the true riches? (spiritual wealth)—Lk. 16:11.

 

[ Principles of Applied Stewardship ]

There are two ways of applying this principle of stewardship: (1) As it applies to our present progress and growth in the Lord; (2) As it applies to our preparation for the future Kingdom. First, the "true riches" in terms of our present experience comprises all of the blessings and benefits that we receive as a result of our personal relationship with Jesus Christ, which enrich and develop the "inner man" of the "heart" (our TRUE self—the human spirit and soul, with all their faculties and infinite potential) because of the infusion of Christ's LIFE and  SPIRIT working within to bring forth "fruit" to God (John  15:8) and transform us into the likeness and image of THE Son of God (Rom. 8:29). Too vast to deal with here, this subject of the "true riches" for the "inner man" which brings "LIFE abundant" and "joy unspeakable and full of glory" (John 10:10, I Pet. 1:8) can possibly be best summarized in a prayer by the apostle Paul for the Ephesian Christians as recorded in Eph. 3:14-21: "For this reason, I bow my knees before the Father … that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man; so that Christ may dwell (increasingly) in your hearts through faith, and that you, being rooted and grounded in love,  may be able to comprehend (lay hold of and make your own) with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of  God. Now to Him who is able to do exceedingly abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen." (NAS version). Reading the above passage out of the Amplified version is very helpful.

Now the point I want to make, based on Jesus' words in Lk.16:11, is that the degree we are able to understand and experience the "true (spiritual) riches" in the present life, is to a great extent  dependent on how faithful we are in our stewardship of the money and material things that God entrusts to us. It has been my experience through many years of pastoring, that those Christians who do not joyfully (II Cor. 9:7) and faithfully GIVE of their material substance (tithes and offerings) to God, have a difficult time understanding Scriptural truths beyond that which is elemental, and usually do not have the heart interest or receptivity that makes it possible for the Lord to lead them into the deeper realms of His Word and Spirit which might be characterized as the "true riches." ( See Mt. 6:21 for material treasure and the heart).

Second, we need to see this scripture (Lk. 16:11) as it relates to our preparation for Christ's Kingdom of Glory. It is quite obvious that the "true riches" are something other than anything material, as they are contrasted with the "unrighteous mammon," which is obviously money and material things. Therefore the "true riches" would indicate our inheritance in the "higher realm" of that which is eternal and permanent, in contrast to the temporal, transitory and changing realm of the earthly and material. Paul says in II Cor. 4:17-18 that "our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen: for the things which are seen are temporal; but the things which are not seen are eternal.” Furthermore, the Greek word translated "true" in the expression "true riches," is alethinos, which means veritable: i.e. genuine, real, substantial, unchanging—thus as "eternal" as God Himself. Contrast this with II Cor. 4:17-18 which is quoted above, where Paul declares that only that which is not seen is "eternal;" whereas that which is seen (physical and material things) are "temporal. The Greek word is proskairos, which means "for the occasion only, i.e. temporary, endure for a time, for a season, temporal." Thus in my thinking, at least from the point of view of God's cosmology,  and in terms of His coming Kingdom, the "true riches" refers to the glorified (heavenly) realm, in contrast to the earthly Kingdom realm.

 

[ Expositing the Parable of Stewardship ]

 

The verse I have been dealing with (Lk. 16:11) is part of a stewardship parable whereby Jesus teaches by contrast. He sets forth first Israel's failure as His steward nation under the Old Covenant, and then contrasts that with what He requires of those who would be "faithful stewards." Under the Old Covenant, Israel was God's steward nation, entrusted with the manifestation of His Kingdom on the earth. To Israel much was given; therefore much required (see Rom. 9:4-5). But Israel failed miserably in her stewardship responsibilities. This is portrayed to us in the parable in Lk. 16:1-2: "And He said to His disciples, 'There was a certain rich man which had a steward; and the same was accused to him that he had wasted his goods. And he called him, and said to him, 'How is it that I hear this of you? give an account of your stewardship; for you may be no Ionger steward'." Instead of confessing his wrong and repenting, enabling the Master to reinstate him in his service, and after a time of proving that he was trustworthy, being restored to his stewardship, the man in the parable resorted to an entirely different course. I will not quote it, but you can read about it in Lk. 16:3-7.

The unfaithful steward in the parable represents the Jewish nation at the time that Jesus came to "call them to give an account of their stewardship." Jesus excoriated them for their failure. But they refused His call to repentance. They said: "We will not have this man (their very GOD in human flesh) to reign over us" (Lk. 19:14). Jesus pronounced judgment on them (Mt. 23:37-39), and we know the historical record of how they were cast out of their stewardship and out of their land (Lk. 21:22-24). As illustrated by the man in the parable (Lk. 16:3-8), the Jews resorted to living by their own shrewdness, that they might be received into the "houses" (lands) of the Gentiles.

I can't take time to go into all of the significance of tactics employed by the man in the parable and its fulfillment in the history of the Jews. But in order to show the truth by contrast, we find that the man in the parable is commended by his Master because [he acted] "wisely" (better translated "shrewdly"—for he was employing the "wisdom" that James calls "earthly, sensual, devilish," not the "wisdom that is from above"—see James 3:13-18). Now the reason for that commendation is to lead up to [the] basic teaching of this parable; that "the children of this world are in their generation wiser than the children of light" (16:8). The "unjust steward" (in this parable picturing the Jews), in order to assure his future, began to adopt the principles of this world: questionable practices in the manipulation of finance and business in order to advance his own interests; seeking to "buy" friends by ingratiating himself with others, but for selfish purposes only.

Now comes the "problem" verse (16:9). As it is translated in most versions of the Bible, it appears that the Master is telling the "children of light" to "ape" the same tactics as the "unjust steward." This is the way it is usually preached: "use your money to make friends." But, beloved, this is a parable by contrast. In telling the parable, Jesus first illustrates how a "steward" is not to act: first by acting irresponsibly by wasting his master's goods, and then by further compounding his irresponsible conduct by hardening his heart and adopting the principles of this world to assure his future.

In contrast, Jesus then enunciates the principles by which the children of light are to live in order to be responsible stewards, please our Master (Jesus) and assure our future in HIS kingdom. To rightly understand this parable, I believe that verse 9 should be put in the form of a question, with a negative answer implied. I will quote this verse from the "Living Bible" which conveys the right thought, at least as far as punctuation is concerned. "But shall I tell you to act that way, to buy friendship through cheating? Will this ensure your entry into an everlasting home in heaven? No!" This makes a sensible transition to vs. 10, where Jesus gives the requirements of a true steward in contrast to the one who failed his Master. I will quote verses 10-12: "He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if you have not been faithful  in that which another man's, who shall give you that which is your own?"

 

[ Reaching for Responsibility vs. Reaching for Authority ]

Beloved, this brief series on Discipleship has meant to be only a general survey of the subject, covering what I considered to be the basics. And one of the most important basics is that which I been seeking to set before you in this final study: that we are responsible_, in direct proportion to what we have received (entrusted to us) from the Lord—whether that be spiritual light and understanding, gifts and ministries; or whether that be material possessions. The same principle applies: "to whom much is given, [of him] much is required (Lk. 12:48). We must respond with responsibility (reliability, trustworthiness, faithfulness).

I remember reading a great insight in the Reader's Digest at one time in a quotation by the President of General Motors. He said: "If you see a man reaching for authority, watch him, he will hurt you. If you see a man reaching for responsibility, bless him, promote him, he will bless you." After years of pastoring, how true I have found this to be. Those who reach out for authority usually want to exalt themselves, instead of letting God exalt in His time. They only bring grief to themselves and hurt to others. Those who reach out for responsibility have a servant's heart, wanting to be faithful stewards of whatever is committed to them.

 

[ Three Marks of Responsible Stewardship ]

To conclude this study, I want to emphasize briefly [  ] the three marks of responsible stewardship in the passage that I quoted earlier from Lk.16:10-13. The apostle Paul admonished Timothy to entrust to "faithful men" that which he had taught him. There are no better "ear-marks" of faithful men (and women) than the following given by Jesus Himself: (1) "He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous in much"(NAS version). Oh the sad stories I could tell of those who wanted to have some great ministry, gift or position in order to serve God. Yet they would totally fail to be responsible and faithful in "small" tasks that were entrusted to them. But God knows that He cannot commit greater things to those who have not learned to be faithful in those things that seem so "little" and insignificant. (2) "If therefore you have not been faithful in the use of unrighteousness mammon, who will entrust the true riches to you?" I have already dealt with this point so will not write further. (3) "And if you have not been faithful in that which is another's, who will give you that which is your own?" "That which is another's" is first of all that which is God's. If we are faithful "stewards" (trustees) of all that God has given us: whether material or spiritual, then in His coming Kingdom, God will grant us that which is "our own." But there is another application that I want to make for those aspiring to be used in some kind of ministry or service for the Lord. I believe it is important for each one to place himself or herself under another's ministry (one proven and mature) to learn by helping and serving him in any way you can, doing all you can to promote the success of and enhance his ministry (as Joshua did for Moses, and Elisha did for Elijah). Then, as you prove yourself faithful in that which is another's ministry, in time God will bless you with your own ministry. We must prove ourselves trustworthy and faithful to others as well as to our Lord.

There is an important point that needs to be emphasized before closing out this part of our study. In Lk. 16:1-2 we saw that Israel was discharged as God's national steward because of irresponsibility and unfaithfulness. In another stewardship parable Jesus announces the transfer of that corporate stewardship in these words: "The kingdom of God shall be taken from you, and given to a nation (people) bringing forth the fruits thereof." We have already seen that one of the marks of discipleship is the bringing forth of much fruit from the heart, and that only those "abiding in the vine" (Jesus) can produce that fruit. Therefore the "nation" or people to whom the Kingdom stewardship is given can only be those who are placed "in Christ" by personal faith in Him, and then daily "abide" (remain, continue, and "live" in a vital relationship with Him).

 

[ The Fruit of Faithfulness ]

Faithfulness is a manifestation of FRUIT of the heart. It is not a "work." It is the heart's response to the responsibilities of discipleship because [of] the Word-seed of Christ (sown in the heart—Mt. 13:18-23), [ ] nourished and developed by the Holy Spirit—Gal. 5:22-24). Now works are important and are expected of us (Mt. 5:16; Ephes. 2:10; Titus 2:14); and the more fruit that is developed in our inner lives, the more good works we will be engaged in, for good works are the RESULT of the FRUIT that irradiates from the heart.

However, it is possible (for various reasons and motives), for Christians to be preoccupied in various works ("busy-ness" for the Lord"), with little or "puny" fruit in the heart. A very vivid example of this is the church of the Laodiceans. Jesus words to this church indicate that it was virtually devoid of any real spiritual fruit. Yet, notice His first words to this church: "I know your works", indicating a church full of activities and no doubt well-meaning "left-liberal" social action programs, but not springing from a "hot" committed personal relationship with Jesus Christ as LORD  and a heart-desire to be faithful to Him. I will not quote all that Jesus said about this smug, self-satisfied "blind" church (Rev. 3:14-22), but I am personally convinced that this 7th and last of the 7 churches addressed by Jesus in the book of Revelation represents the majority of churches and church systems of Christendom in  these last days.

But, beloved, I want you to notice that Jesus loves this "lukewarm" church. In Rev. 3:19 He says, "As many as I love , I rebuke and chasten: be zealous therefore and repent." The "rebuke" will come when Jesus "spues" this church out into the great tribulation. There the "chastening" will come through the difficult trials and "buffeting" conditions of the tribulation (referred to symbolically in Lk. 12:47-48 as "stripes"). Multitudes of formerly "lukewarm" Christians will then learn quickly what true discipleship to Jesus Christ means and go "all out" to secure what Jesus proffers in Rev. 3:18. But NOW is the time to take our discipleship seriously, and not be "caught short" at that time. [Ed. Note: For more detail please see Bro. Earl's prophecy regarding the Laodicean church age from The Mystery of the Seven Golden Candlesticks.]

 

[ Linking Faith and Faithfulness ]

 

Finally, I want to link faith and faithfulness. There is a close relationship. Faithfulness is actually faith's ultimate expression. The Greek words are very similar. The Greek word for faith is pistis, which comes from a primitive verb—peitho, which means "to convince, to assent to evidence or authority, to rely by inward certainty." Thus faith is an inward belief and conviction of the truth of God and His Word, but also an inner reliance because one is convinced of the trustworthiness of God and what He has spoken. The Greek word for faithful is pistos, which comes from the same root verb as pistis (faith). Subjectively, faithful means trustful; objectively it means trustworthy.

This helps us to understand faith, for we are trustful (subjectively) of God and His Word, bringing that inner conviction and certainty which provides an "open channel" for God: to reward and bless us with the reality of Himself and His promises. So faith is a means of receiving from God (and this is the aspect that most emphasize). But there is another aspect of faith: objectively it means to be trustworthy (or faithful). In this respect faith is not only subjective inner conviction, but also an objective, active, commitment of our lives to God, providing another kind of "open channel" for God to enable us to "LIVE (in active obedience) by every word that proceeds out of the mouth of God" (Mt. 4:4); for faith, if it has no works (of obedience), is dead" (James 2:17).

Both the subjective (receiving) and objective (active giving of ourselves in obedience) are seen in the great "faith" chapter—Heb. 11. In Heb. 11:11 we read, "Through (as a channel) faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, for she judged Him faithful Who had promised." In Heb. 11:8 we read, “By (as a motivating force) faith Abraham, when he was called to go out into a place which he would after receive for an inheritance, obeyed; and he went out, not knowing where he went." Faith and faithfulness—like two sides of the same coin! Both receiving and giving!

 

NO PLACE TO LAY HIS HEAD 

[Ed. Note - This article was originally published in Vol. 1 of The Manifested Sons.]

 

In Matt. 8:19-20 we read these words: "A certain scribe came, and said to him, ‘Master, I will follow you wherever you go.’ Jesus says to him, ‘The foxes have holes, and the birds of the air have nests; but the Son of man has no where to lay his head." How ridiculous to think that the very incarnate Lord of Glory was talking only about not having a place to live or sleep while walking this earth. This was cer­tainly true. He had no place He could call His own, but we must constantly keep in mind that "The testimony of Jesus is the spirit of prophesy." (Rev. 19:10). Therefore every word which He spoke can be distilled into prophetic patterns to show truths for future ages and generations. Think not that Jesus wasted His time just talking about the physical conditions in which He found Himself. He was using these incidents and circumstances to portray something far more vast and important than that which first meets the eye. Let us look and BEHOLD the footprints of the majestic Son of God.

In Matt. 8:16 we notice that it says when evening was come "They brought to him many that were possessed with devils; and he cast out the spirits with his word, and healed all that were sick." WHY does it mention that this occurred in the evening? Just to fill in space? Is it not to show that Jesus was picturing things that would happen at the close (evening) of this age when His Body would be ministering in power and doing the works that He did? In verse 18, we read that Jesus gave commandment to the disciples to "depart to the other side." Even so is the Body of Christ to depart to the other side (heaven) after finishing the work that has been given to it for this end time. It is in THIS SETTING that we have the words of the scripture with which we begin. It was a certain scribe who said to Jesus, "I will follow you wherever you go." The scribes were the scholars and teachers of that day, comparable to the theologians and ministers of our day. Thus we see portrayed in this end time those who are asking what is required to follow the Lord all the way. In Jesus' criptic answer is couched the enigma that He saw would prevail in this end time. WHAT did He see? "The foxes have holes," said He. In Ezekiel 13:4 we read: "O Israel, your prophets are like the foxes in the deserts." Also in Luke 13:32 Jesus refers to Herod as "that fox." Thus we see that Jesus was re­ferring to certain kinds of humans when He used the term "fox." If you will read Ezekiel 13 you will see that the Lord was re­buking the prophets of Israel because they were speaking out of their own hearts and following their own foolish spirits. Of them He says, "You have not gone up into the gaps (breaches), neither made up the hedge (wall) for the house of Israel to stand in the battle in the day of the Lord." (Ezek. 13:5). Thus he is describing a type of religious leader or preacher that is interested only in his own ways and seeking to promote that which serves his own interests. "The foxes have holes (lairs)," said He. The LAIRS are the modern denominational systems which have become the holds and strongholds of those who, like foxes, have made a place for themselves to "lie down" in to promote their own welfare and security. And with them they hold captive the people of God to the traditions and customs of their particular approach to God. These, in turn, are not willing to follow the Lord to the point where their pri­mary concern is not where THEY are going to find a "lair for security," but rather in finding a place for the LORD to lay His head. The above is not meant to be an indictment against the many sincere and conscientious ministers who are doing the best they know how with the understanding they have. But it is an apt description of the religious systems and the many who know what the score is, but who refuse to "forsake all" to follow Him.

Jesus could have used some other term of expression to denote His lack of an abiding place on the earth. But again, every word was designed to portray truth. He does not in these days have a place to LAY HIS HEAD. The Bible teaches that the church is the BODY of Christ, and that He is the HEAD of the Body (Ephes. 1:22-23,4:15). "Laying down His head" de­notes a place (or people) where His HEADship is the primary concern. In other words the Lord portrays that time when many scribes, teachers, etc. would come with feigned words about following Him all the way, and yet refuse to recognize HIS HEADSHIP OVER HIS CHURCH. The Lord has no people in this day who are willing to let Him "lay His Head" down to where He is in complete charge of everything that is done in His Body, and where everything is directed by Him through the Holy Spirit. But NOW has the day dawned for this peo­ple to come into being. The beginning stages are evident in many places. 

Jesus also said "the birds of the air have nests." He was picturing those conditions which would prevail in the end time when the religious systems would become like that described in Rev. 18:2, "Babylon the great is fallen, is fallen, and is becoming the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." Thus every kind of religious "bird" can find a roost somewhere in the religious systems of today, but the Son of Man has no place to lay His head; for His Headship is not welcomed or sought for by the religious leaders of today.

Immediately following the words we have just been deal­ing with, we find in Matt. 8:21 that another disciple said to Jesus, "Lord, allow me first to go and bury my father. But Jesus said to him. Follow me; and let the dead bury their dead." The Berkeley version renders this passage, "Leave the dead to bury their own dead." Again Jesus was using a con­temporary situation to portray a prophetic truth. When the disciple said that he wanted to go and bury his father, he did not mean that his father had already died. This was merely a way of saying, let me stay with my father and take care of him until he dies, and then I will follow you. Jesus said in effect, "Let the spiritually dead take care of their own, you follow me NOW." Letting His words be the spirit of prophecy for our day we can see that there are those who say they want to follow the Lord, but first they want to remain with the spiritually dying denominations which have fathered them until they feel their usefulness there has been completed. But Jesus is saying, let the spiritually dead take care of the spiritually dying denominations, YOU FOLLOW ME. He wants us to leave that which is dying and forsake all to follow Him.

 

Epilogue

 

I hope that you will study this series on "Discipleship" a number of times. Too long the churches have lulled the people to sleep with the fake assumption that "salvation" is all that is required to guarantee one all the glories of Christ's Kingdom, and all the fullness of the incredible joint-heirship with Christ in "His coming rulership of all the kingdoms of this world. Thank God that in His unfathomable love He has provided a simple way of deliverance from death and the provision of eternal life through Christ's substitutional  sacrifice on our behalf. But that is just the first step to the ultimate that God has for us. Otherwise WHY Jesus' CALL to Discipleship?

All of us begin our Christian experience as "newborn babes" in Christ (I Pet. 2:2).  But like any normal natural father, our Heavenly Father expects us to grow up. Only as we heed the call to be FULLY DISCIPLINED by Jesus, through His Word and Spirit, can we grow to become LIKE our Lord. "A pupil (disciple) is not above his teacher; but everyone, after he has been fully trained, will be like his teacher" (Lk.  6:40, NAS version).

Although works are involved, discipleship is not a "system of works", It is a commitment to cultivating a personal relationship with Jesus until we "know " Him in such intimacy that His love captivates and motivates us to make Him our ALL in ALL; thus increasingly releasing His Spirit to work within.

 

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