Thursday, February 24, 2011

"GRACE" according to The Apostles and Prophets

Eph 2:8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. 10For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
11Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17And came and preached peace to you which were afar off, and to them that were nigh. 18For through him we both have access by one Spirit unto the Father. 19Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22In whom ye also are builded together for an habitation of God through the Spirit.

Paul in this teaching points out "works" do not save us. But Paul is not refering to our obedience to the New Covenant commandments...but vs 15 brings it into context, that he means keeping the now abolished law/ordinances etc...The idea that our obedience to "Repent, be baptized, and all the commandments in the New testament are works, is not biblical, and is deception by wolves in sheeps clothing.  James 2:17Even so faith, if it hath not works, is dead, being alone.

 18Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
 19Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
 20But wilt thou know, O vain man, that faith without works is dead?
 21Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
 22Seest thou how faith wrought with his works, and by works was faith made perfect?
 23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for
righteousness: and he was called the Friend of God.
 24Ye see then how that by works a man is justified, and not by faith only.
 25Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
 26For as the body without the spirit is dead, so faith without works is dead also.

Repentance is not a work of is granted, because we, by the hearing of the word, believed, and God supplied us with his power to repent..Acts 11:15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.

16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.

17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

18 "When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life."    Repentance unto lofe is Grace, but we know that Cornelious in chapter10, had works...
1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,

2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. "These were not ceremonial and legalistic works Paul is teaching about...these are the evidence of his (Cornelius') faith! So "Faith born works" are not what is taught in scripture. People just hate the word "Obedience" and want to classify it as 'works'....because of a rebellious heart, in most cases they are not "born of the Spirit" according to scripture.

Peter realized that When Cornelius and house was filled with the Holy Ghost with the evidence of speaking in tongues,  was God's "seal" and sign he accepted their repentance for redemption, therefore commanded them to be baptized in the name of Jesus Christ.

Those who oppose obedience to clear commandments Paul speaks of by the word of God to Timothy and the Church....   
2 Tim 3:    1But realize this, that in the last days difficult times will come.
2For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy,
 3unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good,
4treacherous, reckless, conceited, lovers of pleasure rather than lovers of God,
 5holding to a form of godliness, although they have denied its power; Avoid such men as these
. 6For among them are those who enter into households and captivate weak women weighed down with sins, led on by various impulses,
7always learning and never able to come to the knowledge of the truth.
 8Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men of depraved mind, rejected in regard to the faith.
9But they will not make further progress; for their folly will be obvious to all, just as Jannes’s and Jambres’s folly was also.

      10Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance, 11persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord rescued me!
 12Indeed, all who desire to live godly in Christ Jesus will be persecuted.
 13But evil men and impostors will proceed from bad to worse, deceiving and being deceived.
14You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them,
 15and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus.
16All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17so that the man of God may be adequate, equipped for every good work.
Definition of Grace (Websters Dictionary)

Pronunciation: grās
n. 1. The exercise of love, kindness, mercy, favor; disposition to benefit or serve another; favor bestowed or privilege conferred.
To bow and sue for grace
With suppliant knee.
- Milton.
2. (Theol.) The divine favor toward man; the mercy of God, as distinguished from His justice; also, any benefits His mercy imparts; divine love or pardon; a state of acceptance with God; enjoyment of the divine favor.
And if by grace, then is it no more of works.
- Rom. xi. 6.
My grace is sufficicnt for thee.
- 2 Cor. xii. 9.
Where sin abounded, grace did much more abound.
- Rom. v. 20.
By whom also we have access by faith into this grace wherein we stand.

"Unmerited favor" etc...No works of ours...etc...We understand that Grace is from God, but human finite understanding makes "GRACE" almost something that is separate from God, 'of God' but 'other than God himself!

The Hebrew word for grace is first found in Gen:8But Noah found [grace] in the eyes of the LORD.

I. Biblical usage of the word "grace"
A. Hebrew word hen - "favor, mercy, kindness, graciousness"
1. Derived from hanan - "to favor, to grant mercy"
2. Biblical examples
a. Gen. 6:8; 19:19; 32:5; 47:29
b. Exod. 33:12,13
c. Ruth 2:10
B. Hebrew word hesed - "loving-kindness, mercy, pity"
A. Derived from hasad - "to be good, kind"
B. Biblical examples
a. Ps. 25:6; 107:43
b. Isa. 63:7
C. Greek word charis - "grace"
A. Derived from char - "well-being, pleasant, delightful"
B. This word is invested with new meaning in the new covenant.
1. Conveys idea of personal relationship of love and generosity
2. Unique activity of God in Jesus Christ - Christocentric
a. John 1:17 - "grace realized through Jesus Christ"
b. Acts 15:11 - "grace of the Lord Jesus Christ"
c. II Tim. 2:1 - "grace that is in Christ Jesus"
3. Common definitions too general
a. "undeserved favor of God"
b. "God's activity consistent with His character"
II. Contrasting Law and Grace
A. Law served as instrument to reveal character of God, whereas grace is
essential dynamic of God's revealing Himself in Jesus Christ.
B. Law was a legal instrument demanding performance, works, and
obedience (Rom. 2:14,25; Gal. 3:10; 5:3), whereas grace is God's activity in
Jesus Christ responded to only by the receptivity of faith (Rom. 9:32; 11:6.
C. Law could not impart life (Jn. 5:39,40; Gal. 3:21) or righteousness (Rom.
3:20,28; 10:4; Gal. 2:16,21; 3:11), whereas grace imparts the life (Jn. 1:4;
11:25; 14:6; Rom. 5:21; Col. 3:4; I Peter 3:7; I Jn. 5:12) and righteousness
(I Cor. 1:30; II Cor. 5:12; I Jn. 2:1) of Jesus Christ.
D. Law had no provisional dynamic of divine enabling, whereas grace is the
divine dynamic of God's enabling power in Jesus Christ.
E. Law was a means to an end, whereas grace is the objective that God had for
man's restoration in Jesus Christ.
F. Law had a termination (Rom. 10:4), whereas there is no end to God's grace
in Jesus Christ.
III. Content of Grace.
A. Grace should not be conceived as a separate entity, substance, process, force,
principle or process.
B. Grace is the dynamic of God's activity,"all the fullness of the Godhead dwelling in Jesus Christ."
1. Grace is: 5485 /xáris ("grace") answers directly to the Hebrew (OT) term 2580 /Kaná ("grace, extension-toward"). Both refer to God freely extending {Himself} (His favor, grace), reaching (inclining) to people because He is disposed to bless (be near) them.
2. Grace is not quantitative, but is qualitative because Grace is The SPIRIT of GOD, that sanctifies after "covenant relationship has been establised!

"Charis" root word for "Charisma" ie; "gift of the Spirit, IS OF THE SPIRIT! And is SPIRIT, not apart from Spirit that must agree with the Word.

Grace begins as The Spirit of God "Draws us to him that we may "be found"John 6:44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

45It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

46Not that any man hath seen the Father, save he which is of God, he hath seen the Father.

47Verily, verily, I say unto you, He that believeth on me hath everlasting life.

48I am that bread of life.

49Your fathers did eat manna in the wilderness, and are dead.

50This is the bread which cometh down from heaven, that a man may eat thereof, and not die.

51I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

So Moses writing in the "Torah" prophesied that the "favor" "blessings" and everlasting sustenence "saving that which was lost!"

We "Enter into Grace" when we are "BORN AGAIN!" Born of the Spirit of God...Zechariah 4:6 Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.

4:7 Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.

God is a SPIRIT, and God is LOVE...All the in him! Jesus is GRACE, and as God revealed to us...we see "Grace" more than just a pardon, more than just forgiveness, more than just remission of sins, more than just a 'blanket amnesty...Grace is God himself...and God is A SPIRIT!!!

The 'amplified' gives a a beautiful rendition of Zechariah's preaching ....6.Then he said to me, This [addition of the bowl to the candlestick, causing it to yield a ceaseless supply of oil from the olive trees] is the word of the Lord to Zerubbabel, saying, Not by might, nor by power, but by My Spirit [of Whom the oil is a symbol], says the Lord of hosts.

4:7 For who are you, O great mountain [of human obstacles]? Before Zerubbabel [who with Joshua had led the return of the exiles from Babylon and was undertaking the rebuilding of the temple, before him] you shall become a plain [a mere molehill]! And he shall bring forth the finishing gable stone [of the new temple] with loud shoutings of the people, crying, Grace, grace to it!

So Grace is God's power and influence extended from his Spirit ( but still Spirit) to accomplish his is simple but also as Grace is God Spiritual activity to save that which was lost, Grace is "unsearchable" also.

As five is the number of Grace...E.W. Bullingers book "Numbers in Scripture" reveals the unfathomable riches "also.
note: I have edited his error on Godhead...also this is not "numerology" but Biblical Numerics.

Its Supernatural Design and Spiritual Significance
by E.W. Bullinger
Philologos Religous Online Books

Back | Contents | Next
Five is four plus one (4+1). We have had hitherto the fullness of the Godhead, and his manifestation in creation. Now we have a further revelation of a People called out from mankind, redeemed and saved, to walk with God from earth to heaven. Hence, Redemption follows creation. Inasmuch as in consequence of the fall of man creation came under the curse and was "made subject to vanity," therefore man and creation must be redeemed. Thus we have:
  1. Father
  2. Son
  3. Spirit
  4. Creation
  5. Redemption
These are the five great mysteries, and five is therefore the number of GRACE.
If four is the number of the world, then it represents man's weakness, and helplessness, and vanity, as we have seen.
But four plus one (4+1=5) is significant of Divine strength added to and made perfect in that weakness; of omnipotence combined with the impotence of earth; of Divine favour uninfluenced and invincible.
The word "the earth" is Cr)h (Ha-Eretz).
The gematria of this word is 296, a multiple of four; while the word for "the heavens" is Mym#h (Ha-shemayeem), the gematria of which is 395, a multiple of five
The gematria of h cariV (grace) is 725, a multiple of the square of five (52x29).
The numerical value of the words "My grace is sufficient for thee" ('Arkei soi h cariV mou) is 1845, of which the factors are 5 x 32 x 41. (See pp. 76,77.)
Grace means favour. But what kind of favour? for favour is of many kinds. Favour shown to the miserable we call mercy; favour shown to the poor we call pity; favour shown to the suffering we call compassion; favour shown to the obstinate we call patience: but favour shown to the unworthy we call GRACE! This is favour indeed; favour which is truly Divine in its source and in its character. Light is thrown upon it in Romans 3:24, "being justified freely by His grace." The word here translated "freely" occurs again in John 15:25, and is translated "without a cause" ("they hated me without a cause"). Was there any real cause why they hated the Lord Jesus? No! Nor is there any cause in us why God should ever justify us. So we might read Romans 3:24 thus: "Being justified without a cause by His grace." Yes, this is grace indeed,—favour to the unworthy.
It was so with Abram. There was no cause in him why God should have called him and chosen him! There was no cause why God should have made an unconditional covenant with him and his seed for ever. Therefore the number five shall be stamped upon this covenant by causing it to be made with five sacrifices—a heifer, a goat, a ram, a dove, and a pigeon (Gen 15:9). See pp. 54, 113.
It is remarkable, also, that afterwards, when God changed Abram's name to Abraham (Gen 17:5), the change was made very simply, but very significantly (for there is no chance with God), by inserting in the middle of it the fifth letter of the alphabet, h (Hey), the symbol of the number five, and Mrb), Abram, became Mhrb) AbraHam (Gen 17:5). All this was of grace, and it is stamped with this significance. It is worthy of note that this change was made at a particular moment. It was when Abraham was called to "walk before" God in a very special manner. He was to look for the promised "seed" from no earthly source, and thus he was to "walk by faith and not by sight." It was at this moment that God revealed Himself for the first time by His name of EL SHADDAI, i.e. the all bountiful One! able to supply all Abraham's need; able to meet all his necessities; able to do for him all that he required. How gracious! How suitable! How perfect! It is the same in 2 Corinthians 6:17, 18, when we are called, as Abraham was, to "come out," to "be separate," and walk by faith with God. He reveals himself (for the first time in the New Testament) by the same wonderful name, "Ye shall be My sons and daughters, saith the Lord ALMIGHTY"!—able to support and to sustain you; able to supply all your need. This is grace.

magnifies the grace of God, and in it special pains, so to speak, are taken to emphasise the great fact that not for the sake of the people, but for God's own Name's sake had He called, and chosen, and blessed them. Read Deuteronomy 4:7, 20, 32, 37, 8:11, 17, etc.

sets forth the same great fact. Its first Psalm (Psa 107) magnifies this, and shows how "He sent His word and healed them" (v 20), and again and again delivered them out of all their trouble.

has also special reference to God's "FAVOUR," or grace, with which He encompasses His people. Psalm 5:12, "For thou LORD wilt bless the righteous; with FAVOUR wilt Thou compass him [Heb. crown him] as with a shield."

will be the fifth kingdom, succeeding and comprehending the four great world-powers, absorbing all earthly dominion, when the kingdoms of this world shall become the kingdom of our Lord and of His Anointed, and He shall reign in glory and in grace.

five in a rank. In Exodus 13:18 it says, "The children of Israel went up harnessed out of the land of Egypt." In the margin it says they went up by five in a rank, My#mx from #mx, five. It may be in ranks, i.e. fifties, as in 2 Kings 1:9 and Isaiah 3:5.* The point is that they went up in perfect weakness; helpless, and defenceless; but they were invincible through the presence of Jehovah in their midst.
* In Joshua 1:14, "Ye shall pass over before your brethren armed." Margin: "Heb., marshalled by five." This may have some reference to the fact that the number five was specially hateful to the Egyptians, if indeed it were not the cause of such hatred. Sir Gardner Wilkinson tells us that even down to the present day the number five is regarded as an evil number in modern Egypt. On their watches the fifth hour, "V," is marked by a small circle, "o."


were chosen by David when he went to meet the giant enemy of Israel (1 Sam 17:40). They were significant of his own perfect weakness supplemented by Divine strength. And he was stronger in this weakness than in all the armour of Saul. It is worthy of note that after all he used only the one, not any of the four. That one was sufficient to conquer the mightiest foe.

that David's son and David's Lord used in His conflict with that great enemy of whom Goliath was the faintest type. It was only the Book of Deuteronomy which formed the one stone with which he defeated the Devil himself (compare Matt 4:1-11 and Deut 8:3, 6:13,16). No wonder that this Book of Deuteronomy is the object of Satan's hatred. "No marvel" that today his ministers, "transformed as the ministers of righteousness" (2 Cor 11:14,15), are engaged in the attempt to demolish this Book of Deuteronomy with their destructive criticism. But their labour is all in vain, for it is stamped with the number which marks the omnipotence of Jehovah's power and grace.

"Five of you shall chase a thousand, and a hundred of you shall put ten thousand to flight" (Lev 26:8), conveys the truth elsewhere revealed;—"If God be for us who can be against us?" (Rom 8:31). But note, it does not say "five shall chase a thousand"; but "five OF YOU,"—five of those whom God has redeemed and delivered, and whom He will strengthen with His own might.

"I had rather speak five words with the understanding, than ten thousand words in an unknown tongue" (1 Cor 14:19). That is to say, a few words spoken in the fear of God, in human weakness, depending on Divine strength and blessing, will be able to accomplish that which God has purposed; while words without end will be spoken in vain. Man may applaud the latter and bestow his admiration on their eloquence. But God will own only the former, and follow them with this blessing, making them to work effectually in them that believe (1 Thess 1:6, 2:13).

was five-fold in its nature, because it was the expression of His grace in this deliverance of His people. It brought out, therefore, five distinct objections from Pharaoh. Jehovah's demand sprang purely from His own spontaneous grace. Nothing necessitated it; neither Israel's misery nor Israel's merit called it forth. "God heard their groaning, and God remembered HIS covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them" (Exo 2:24,25). It was not their covenant with God, as with Israel afterwards at Sinai; but it was God's covenant which HE had made with their fathers. All was of grace. Hence, Jehovah's demand to Pharaoh (in Exo 5:1) was stamped by the five great facts which it embraced:
  1. Jehovah and His Word.—"Thus saith Jehovah, God of Israel." To this was opposed the objection of Pharaoh (v 2), "Who is Jehovah that I should obey His voice?"
  2. Jehovah's People.—"Let my people go." To this Pharaoh objected (10:9-11), "Who are they that shall go?" Moses said, "We will go with our young and with our old, and with our sons and with our daughters, etc." "Not so; go now, ye that are men" (10:11), was Pharaoh's reply. In other words, God's people consist of His redeemed; and the enemy will be quite content for parents to go and serve God in the wilderness, provided they will leave their little ones behind in Egypt!
  3. Jehovah's Demand.—"Let my people go." No, said Pharaoh; "Go ye, sacrifice to your God in the land" (8:25). And many think today that they can worship in Egypt, but "Moses said, It is not meet so to do" (8:26).
  4. Jehovah's Feast.—"That they may hold a feast unto me." Pharaoh's objection was (10:24), "Go ye, serve the LORD; only let your flocks and your herds be stayed." How subtle was the opposition! But how perfect was Moses' reply (10:26), "We know not with what we must serve the LORD until we come thither." We cannot know God's will for us until we are on God's ground. Light for the second step will not be given until we have used the light given for the first.
  5. Jehovah's Separation.—"In the wilderness." When Pharaoh objected to their going at all, and wished them to serve God "in the land," Moses insisted on a separation of "three days' journey into the wilderness" (8:27). There must be a divinely perfect separation of the redeemed from Egypt and all its belongings. See p. 113. But now Pharaoh's objection is more subtle. He said (8:28), "I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away!" Oh! how many yield to this temptation, and are always within easy reach of the world. Living within the borderland, they are always open to the enemy's enticements, and always in danger of his snares.
Behold, here, then, the perfection of grace, manifested in the demand of Jehovah for those "whom He hath redeemed from the hand of the enemy" (Psa 107:2). Each of its five-fold parts was stoutly resisted by the enemy, but the grace of Jehovah is invincible.

had five for its all-pervading number; nearly every measurement was a multiple of five. Before mentioning these measurements we ought to notice that worship itself is all of grace! No one can worship except those who are sought and called of the Father (John 4:23). "Blessed is the man whom Thou choosest and causest to approach unto Thee, that he may dwell in Thy courts; we shall be satisfied with the goodness of Thy house, even of Thy holy temple" (Psa 65:4).
The Divine title of the book we call Leviticus is in the Hebrew Canon "He CALLED." It is the book of worship, showing how those who are to worship must be called by God, and showing how He wills to be approached. The book opens with the direction that if any man will bring an offering to the Lord he shall bring such and such an offering. The offerers and the priests are told minutely all that is to be done. Nothing is left to their imagination.
We have seen that Leviticus is the third book of the Bible. It comes to us stamped with the number of Divine perfection. The opening words are, "And Jehovah spake," an expression which occurs in the book 36 times (32x22).*
* Lev 4:1, 5:14, 6:1,8,19,24, 7:22,28, 8:1, 10:8, 11:1, 12:1, 13:1, 14:1,33, 15:1, 16:1,2, 17:1, 18:1, 19:1, 20:1, 21:1,16, 22:1,17,26, 23:1,9,23,26,33, 24:1,13, 25:1, 27:1.
Indeed, this third book is unique, consisting, as it does, almost wholly of the words of Jehovah. No other book of the Bible is so full of Divine utterances. It is fitting, therefore, that the number three should be stamped upon it.
  • "I AM JEHOVAH" occurs 21 times (3x7).*
  • "I AM THE JEHOVAH YOUR GOD" occurs 21 times (3x7).**
  • "I JEHOVAH AM" occurs three times (19:1, 20:26; 21:8); and "I JEHOVAH DO" twice (21:15, 22:9), or five times together.
* Lev 11:45, 28:5,6,22, 19:12,14,16,18,28,30,32,37, 20:8, 21:12, 22:2,8,31,32,33, 26:2,45. ** Lev 11:44, 28:4,30, 19:3,4,10,25,31,34,36, 20:7,24, 23:22,43, 24:22, 25:17,38,55, 26:1,13,44.
Here then we have Divine communication, and the number of Deity stamped upon it. This might have been brought out under the number three, but it is well to have it here in connection with worship as springing from the will of God, and being founded in grace.
The Tabernacle has this number of grace (five) stamped upon it.
The outer court was 100 cubits long and 50 cubits wide. On either side were 20 pillars, and along each end were 10 pillars, or 60 in all; that is 5 x 12, or grace in governmental display before the world, 12 being the number of the Tribes.
The pillars that held up the curtains were 5 cubits apart and 5 cubits high, and the whole of the outer curtain was divided into squares of 25 cubits (5x5). Each pair of pillars thus supported an area of 52 cubits of fine white linen, thus witnessing to the perfect grace by which alone God's people can witness for Him before the world. Their own righteousness (the fine linen) is "filthy rags" (Isa 64:6), and we can only say "by the grace of God I am what I am" (1 Cor 15)—a sinner saved by grace. This righteousness is based on atonement, for 5 x 5 was also the measure of the brazen altar of burnt offering. This was the perfect answer of Christ to God's righteous requirements, and to what was required of man.
True, this brazen altar was only 3 cubits high, but this tells us that the provision was Divine in its origin, that atonement emanates solely from God.
The building itself was 10 cubits high, 10 cubits wide, and 30 cubits long. Its length was divided into two unequal parts, the Holy place being 20 cubits long; and the Holy of Holies 10 cubits, being therefore a perfect cube of 10 cubits. It was formed of forty-eight boards, twenty on either side, and eight at the end, the front being formed of a curtain hung on five pillars. These forty-eight boards (3x42) are significant of the nation as before God in the fulness of privilege on the earth (4x12). The twenty boards on each side were held together by five bars passing through rings which were attached to them.
The curtains which covered the Tabernacle structure were four in number. The first was made of ten curtains of byssus in various colours adorned with embroidered cherubim. Each curtain was 28 (4x7) cubits long and four wide. They were hung five on each side, probably sewn together to form one large sheet (20x28); the two sheets coupled together by loops, and fifty (5x10) taches of gold. The second covering was formed of eleven curtains of goats' hair, each 30 cubits long and four wide, joined together in two sheets fastened by loops and taches of brass. The third was of rams' skins dyed red, and the fourth was of tachash (or coloured) skins,* of which the dimensions are not given.
* Probably of a sacrificial animal. See p. 129.
The Entrance Vails were three in number. The first was "the gate of the court," 20 cubits wide and 5 high, hung on 5 pillars. The second was "the door of the Tabernacle," 10 cubits wide and 10 high, hung like the gate of the court on 5 pillars. The third was the "beautiful vail," also 10 cubits square, which divided the Holy place from the Holy of Holies. One feature of these three vails is remarkable. The dimensions of the vail of the court and those of the Tabernacle were different, but yet the area was the same. The former was 20 cubits by 5 = 100 cubits; the latter were 10 cubits by 10, equaling 100 cubits also. Thus while there was only one gate, one door, one vail, they each typified Christ as the only door of entrance for all the blessings connected with salvation. But note that the "gate" which admitted to the benefits of atonement was wider and lower (20 cubits wide, and 5 cubits high); while the door which admitted to worship was both higher and narrower, being only 10 cubits wide, half the width, and twice the height (10 cubits high); thus saying to us, that not all who experience the blessings of atonement understand or appreciate the true nature of spiritual worship. The highest worship—admittance to the mercy-seat—was impossible for the Israelites except in the person of their substitute—the high priest; for the beautiful vail barred their access. Yet this vail was rent in twain the moment the true grace which came by Jesus Christ was perfectly manifested. And it was rent by the act of God in grace, for it was rent "from the top to the bottom."
It is worthy of note, and it is a subject which might well be further investigated by those who have leisure, that the Gematria of Hebrews 9, which gives an account of the Tabernacle, yields the number five as a factor. Taking each letter as standing for its corresponding figure, the value of Hebrews 9:2-10, describing the Tabernacle and its furniture, is 103,480. The factors of this number are all full of significance, viz., 5 x 8 x 13 x 199; where we have five the number of grace, four the number of the world, the sphere in which it is manifested, while in thirteen we have the number of sin and atonement. (See under Thirteen.)
In like manner the second section of the chapter (Heb 9:11-28), which relates to the application of the type to Christ and His atoning work, is a simple multiple of thirteen, viz., 204,451 (13x15,727).
While the important digression in verses 16, 17, and 18, amounts to 11,830, which is 132 x 14 x 5, where we have the same great important factors.

used in connection with atonement, expressing Christ's death on behalf of His people, occur also in multiples of five:—
uper (huper), which means on behalf of, in the interests of, occurs 585 times, the factors of this being 5 x 13 x 9, i.e., grace, atonement, and judgment.
peri (peri), a word of similar sense and usage, meaning about or concerning, occurs 195 times, of which the factors are 5 x 13 x 3, or grace, atonement, and divinity.

was composed of five parts, for it was a revelation of pure grace. This five is marked by the numbers four and one. For four parts were spices, and one was oil.
The four principal species:—
  1. Myrrh, 500 shekels (5x100).
  2. Sweet cinnamon, 250 shekels (5x50).
  3. Sweet calamus, 250 shekels (5x50).
  4. Cassia, 500 shekels (5x100).
And olive oil, one hin.
This anointing oil was holy, for it separated to God; nothing else could separate. It was of God, and therefore of grace; and therefore the number of its ingredients was five, and their quantities were all multiples of five.
Seven classes of persons or things were consecrated with this holy oil:—
  1. Aaron and his sons.
  2. The Tabernacle itself.
  3. The table and its vessels.
  4. The candlestick and its furniture.
  5. The altar of burnt offering and its vessels.
  6. The altar of incense.
  7. The laver and its foot.
The word for "consecration" and the act are so misunderstood that it may be well to make a passing note upon it. The Hebrew is )lm (Mah-leh). It means, to fill, fill up, complete. Its first occurrence is Genesis 1:22, "multiply and fill the waters in the seas." So 21:19, "she filled the bottle with water"; 29:21, "My days are fulfilled"; Exodus 15:9, "My soul shall have its fill of them"; 28:41, "Thou shalt fill their hand." This has been translated consecrate, which is a comment rather than a translation.
When this word is used with the word dy (yad), hand, it means to fill the hand, especially with that which is the sign and symbol of office, i.e., to fill the hand with a sceptre was to set apart or consecrate to the office of king. To fill the hand with certain parts of sacrifices, was to set apart for the office of priest and to confirm their right to offer both gifts and sacrifices to God, Exodus 29:22-25, 28:41, 29:9, 32:29. (See also Heb 5:1, 8:3,4.) A "ram of consecration" (or of filling) was a ram with parts of which the hands of the priests were filled when they were set apart to their office.
Whenever the word refers to official appointment, or separation to a work or dignity, it is the sovereign act of God, and the accompanying symbolical act was the filling of the hand of the person so appointed with the sign which marked his office. Hence the verb means in this usage to invest with an office, to communicate a dignity. It is needless to say that no man can do this for himself. It must be the act of God.
When the word is used of what man can do it is followed by the preposition l, which means "to" or "for," as in 2 Chronicles 29:31, to fill the hand for one, i.e., to bring offerings (to Jehovah), which is quite a different thing altogether. There is no idea here of what is called today, "consecration." It is a simple offering of gifts, which the offerer brings in his hands.
Only Jehovah Himself can invest a man with the privilege of any office in His service. "No man taketh this honour unto himself but he that is called of God" (Heb 5:4). Hence the Lord Jesus is specially called "the Anointed," which is in Hebrew Messiah, and in Greek CriostoV, Christos, and in English Christ. Those who vainly talk about "consecrating themselves" should read 2 Chronicles 13:9.
At the consecration of the priest under the Old Covenant in Exodus 29:20, the numbers three and five accompany the act of Divine grace. Three acts, each associated with five. The blood, and afterwards the holy oil upon it, was put—
  1. On the tip of the right ear, signifying that the Holy Spirit would cause him to hear the Word of God, and separating his five senses for God;
  2. On the thumb of his right hand (one of the five digits), signifying that he was to do and act for God;
  3. On the great toe of his right foot (again five), signifying that his personal walk was to be conformed to God's Word.
Thus it is now that the Holy Spirit consecrates all who are priests unto God. It is a Divine act, an act of sovereign grace. A grand reality when done for the sinner by God the Holy Ghost, but a worthless vanity when presumptuously done by a mortal man.

THE INCENSE (Exo 30:34)
also was composed of five parts. Four were "sweet spices," Myms (Sa-meem), and one was salt. xlm, to salt, being rendered "tempered together." See verse 35, margin.
The four "sweet spices" were:—
  1. "Stacte," P+n (Nataph), "to drop"; hence a drop of aromatic gum. The LXX is stakth from spazein, "to drop." The Rabbins call it opobalsamum, as the RV margin.
  2. "On'ycha," tlx# (Sh'cheyleth), "a shell"; Greek onux, the shell of a species of mussel which burnt with an odour of musk.
  3. "Gal'banum," hnblx (Chel-b'nah), "a fragrant gum."
  4. "Frankincense," hnwbl (L'bonah), "a bright burning gum."
  5. The one, salt. The verb xlm (Mah-lach), "to salt," occurs only here and Leviticus 2:13 and Ezekiel 16:4, from which its meaning may be seen.
This incense was called by various names,—"pure," "perpetual," "sweet," "holy." No imitation of it was allowed. It indicates those precious merits of Christ through which alone our prayers can go up with acceptance before God. The incense was to symbolise "the prayers of the saints" offered by Christ Himself (Rev 5:3). Our prayers are real prayers only when they ascend through His merits. The smoke of the incense was always associated with the smoke of the burnt offering! It was the fire from the brazen altar which kindled the incense on the golden altar! It was fire of no earthly origin. It came down originally from heaven (Lev 9:24; Judg 6:21; 1 Kings 18:38; 1 Chron 21:26; 2 Chron 7:1). Incense kindled with "strange fire" was visited with immediate death (Lev 10:1; Num 3:4, 26:61). And incense not made of the prescribed five ingredients was forbidden to be offered (Exo 30:9). Solemn provisions these, when we apply them to our prayers. They show us that our own words are nothing, and that Christ's merits are everything. David said, "Let my prayer be set forth before Thee as incense; and the lifting up of my hands as the evening sacrifice" (Psa 141:2), i.e., as incense goes up (Heb. directed) to Thee, and the smoke of the burnt offering (the evening sacrifice), so let my prayers be accepted through the merits of that sacrifice.
"There was given unto him much incense that he should offer it WITH the prayers of all saints...and the smoke of the incense which came WITH the prayers of the saints, ascended up before God out of the angel's hand" (Rev 8:3,4). Rome has of course perverted this in her Vulgate Version, and in her various translations of it. She reads (Rev 8), ut daret de orationibus sanctorum omnium, i.e., "that he might offer the prayers of all the saints." And verse 4, et ascendit fumus incensorum de orationibus sanctorum, i.e., "and the smoke of the incense of the prayers of the saints ascended." The incense and the prayers are perfectly distinct; the one represents the merits of Christ, the other our imperfect prayers. But Rome confuses them, and her reason for doing so is shown by the notes which she puts in her various versions. The teaching of Scripture is clear, that apart from Christ's merits all our prayers are absolutely worthless. Hence the exhortation in Hebrews 13:15, "BY HIM therefore let us offer the sacrifice of praise to God continually; that is, the fruit of our lips giving thanks to His name" (see Lev 7:12; Psa 51:12; Hosea 14:3, LXX).

Among many words stamped with this significance are:—
  • Ntm (Mat-tahn), "gift" (Gen 34:12; Num 18:11; Prov 18:16, 19:6, 21:14). It is suitable that this word should occur five times, for gifts are of grace. It is noteworthy that trk#m (mas-koh-reth), "wages," occurs four times, for wages are of the earth, earthy.
  • Nwyqn (nik-kah-yohn), "innocency" (Gen 20:5; Psa 26:6, 73:13; Hosea 8:5; Amos 4:6).
  • paraklhtoV (parakleetos), translated Comforter four times in the Gospel of John, viz., 14:16, 26, 15:26, and 16:7; and Advocate once in the Epistle, 1 John 2:1. What a gracious provision! one Advocate within us (the Holy Spirit) that we may not sin (spoken of four times); and another with the Father for us if we do sin—even "Jesus Christ the righteous." The word means one called to one's side to give any help and to meet any need. Two advocates speaking of the enemy which causes our need, and of the Helper who supplies it.
Other words are:—
  • agalliasiV (agalliasis), "gladness" (Luke 1:14; Acts 2:46; Heb 1:9), "joy" (Luke 1:44), "exceeding joy" (Jude 24).
  • adw (ado), "to sing" (Eph 5:19; Col 3:16; Rev 5:9, 14:3, 15:3).
  • anapausiV (anapausis), "rest" (Matt 11:29, 12:43; Luke 11:24; Rev 4:8, 14:11).
  • asfalhV (asphalees), "certainty" (Acts 21:34, 22:30, 25:26; Phil 3:1; Heb 6:19).

  • "Bless the Lord, O my soul."—All in Psalms 103 and 104, viz., 103:1, 2, 23 and 104:1, 35. The Talmud calls attention to this and says, "As God fills the earth and nourishes it, so He nourishes and blesses the soul."
  • "Whosoever hath, to him shall be given" (Matt 13:12, 25:29; Mark 4:25; Luke 8:18, 19:26).—Five times, telling of the grace which gives.
  • "The kingdom of God."—Five times in the Gospel (Matthew) which alone speaks of "the kingdom of heaven." The latter refers to earth, and the kingdom to be established here. While the former relates to the larger kingdom of grace, which includes it and the Church and all beside (Matt 6:33, 12:8, 19:24, 21:31 and 43).
The Talmud (Yoma, fol. 21, col. 2) asks (under Hagg 1:8), "How is it that the word dbk)w, 'And I will be glorified,' is written without the final h (which stands for five) and is yet read as if it had it (hbk)w)? Because it indicates that the second Temple lacked five things that were found in the first Temple, viz:—
  • The Ark that is the mercy-seat of the Cherubim,
  • The Fire from heaven on the altar,
  • The Shechinah,
  • The Spirit of prophecy, and
  • The Urim and Thummim."
This answer is correct as far as it goes, but it is written nevertheless, in Haggai 2:9, "The glory of this latter house shall be greater than the former." True, it lacked the Law that was contained in the Ark, but it had the presence of Him who was full of grace and truth, and who had that Law within His heart. (end Bullinger)
Also the sign God gave Noah with the "rainbow" to never destroy the earth again with water, we see the five primary colors that all shades and variations of color consist...again we see Grace, we see Jesus!

Grace cannot be taught as a "concept" that is a blanket type of pardon for intellectuall agreement without the Holy Ghost conviction bringing the subject to repentance and obedience to the Word to be baptized and recieve the Holy Ghost.
Then we Grow in Spirit and in Grace...2 Peter14Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless

. 15And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;

16As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

17Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.

18But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.
Then "Grow in Grace..." by continueing to keep the  new covenant in his blood, by obeying his commandments as Grace/Spirit are one.
1 John 5:5Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

   6This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.

 7For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one

. 8And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one

. 9If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.
10He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

 11And this is the record, that God hath given to us eternal life, and this life is in his Son.

 12He that hath the Son hath life; and he that hath not the Son of God hath not life.

No Spirit no Grace, No Blood,  No witness in heaven we have appropriated our salvation.

Thus we know that continual evidence of growing in the Spirit, is the fruit of the Spirit and that we bear the fruit of obedience to our calling to reproduce what the purpose of grace is, saving the lost!
Grace is unmerited is is for whosoever will....but it is not without our participation.

We must respond to the "drawing of the Spirit, hear the Word, believe it, Repent, be baptized in the name of Jesus for the remission of sin, and recieve the Holy Ghost. And then live by Faith, proofed by our response and obedience to the Word, in order to continue in the Spirit-Grace position.

When a Governor pardons one sentenced to death, he does so because of mitigating or extenuating circumstances. They either have turned their life around or the Govenor sees them no longer deserving of death. But he does not do it willy nilly...while he does not have to do it, for they are under legal sentence...he does....this is grace, but their response and correction to their situation is what caused the Governor to use his pardon power. The difference however is the Govenor's pwer is not self-sufficient, God's power is God himself!

Many trample the Grace of God because they feel "entitled because it is free...monitarily." "Once saved always saved" is a damnable heresy. Jesus is God and does not lie or bluff. Clearly he tells the Churches (saved christians), they can lose their salvation if they don't repent!

Revelation 3

The Dead Church
 1 “And to the angel of the church in Sardis write,
‘These things says He who has the seven Spirits of God and the seven stars: “I know your works, that you have a name that you are alive, but you are dead. 2 Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before God.[a] 3 Remember therefore how you have received and heard; hold fast and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you. 4 You[b] have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy. 5 He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.
6 “He who has an ear, let him hear what the Spirit says to the churches.”’

AS Grace is an attribute of God, it is still not seperate and autonomous from his other


God exists forever, meaning he has no beginning or end (cf. Psalm 90:2; 1 Tim. 1:17). He has always existed in the same way: fully and completely as God. "Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!" (Revelation 4:8)


"To say that God is holy is to say that He is eternally separate and distinct from all impurity. The term holiness in Hebrew, qodesh, has the notion of separation, of uniqueness, of one-of-kindness as it were." -Bruce Ware


Also called immutability, this means that God never changes in his being (who he is) or promises (cf. Mal.3:6; James 1:17; Heb. 6:17).


God is without passions. He is not overwhelmed by any emotion, he is not incapacitated or weakened or stifled by any event or any amount of grief or love. Rather, God is totally self-controlled. While God does grieve, and does passionately love, he does so completely on purpose.


God is not subject to any of the limitations of humanity or his creation.


God has all power. He can exercise dominion over the entire universe, carry out the purposes of his wisdom, govern the hearts of men, and even create things out of nothing.


God is everywhere - Jer. 23:24; Psa. 139:7-10; 1 Kings 8:27. "This is not to say that God’s form is spread out so that parts of Him exist in every location. God is spirit; He has no physical form. He is present everywhere in that everything is immediately in His presence. At the same time He is present everywhere in the universe. No one can hide from Him and nothing escapes His notice." [1]


God has all wisdom. He works everything out for the good of his people, and for the display and enjoyment of his glory. This involves countless factors and people and events and decisions and all sorts of things that would drown any stategist. But not God. Even when things look the worst, God is carrying out his perfect wisdom. He never fails, never lacks any foresight, and never estimates. He knows all, and plans all, and he loves to display the glory and beauty of his wisdom by accomplishing the seemingly impossible.


God knows all things - 1 John 3:20; Psa.147:5; Heb.4:13. This includes the past, the present, and the future. It includes actuality, and contigencies. That is, he knows what will happen, and he knows would "could" happen. There was never a time when God did not know anything. The greatest and deepest and most fascinating thing that God knows is himself, for his is infinitely deep in character and substance and beauty and wisdom. "For who has known the mind of the Lord, or who has been his counselor?" (Romans 11:34)


"The simplicity of God means that God is a unified being – He is one essence. God is not composed of a variety of substances. In this sense he is different from humans who are made up of matter and spirit. Jesus is not an exception to this truth. While he took a human body while here on earth he is still absolute spirit in his essence. The simplicity of God reminds us that God needs nothing else to exist neither did he comes about by a number of forces or substances joining together. This reassuring fact will encourage us to worship him as the unchanging God." [2]


God's self-existence means that he does not need us or the rest of creation for anything. While everything other than God depends on God for everything, God depends on no one for existence. He is absolute reality, with whom we have to reckon.
aseity n. (Metaphys.) independent or underived existence. (f. med. L aseitas L a from + se oneself; see-ITY) The Australian Concise Oxford Dictionary, second edition, 1984


"The Scriptures allude to the fact that God does not need anything that we humans need to survive. He requires no water, air, food, sleep or money. Counselors, supervisors, and advisors of any kind are of no need to Him. He is self sufficient in all capacities this is hard for the human brain to consider, that someone does not need what we do to survive." [3]


God is not fundamentally composed of matter, for he is spirit, and he created all matter (and all spirit other than himself). This does not mean that God is absolutely nothing ("immateriality" as a word can sometimes mean this), rather it means that God is nothing physical. "[T]he true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth." (John 4:23-24)

So to use Grace that sin may abound.."God who is immutable, changeth not, will not reward, he will forbid!
Our pardon power comes in our "New Covenant" relationship with God...He will, if we will...not once but daily until our 'thankfulness for his Grace shows us faithful   (race is finished) , and we hear those words:" WELL DONE, THOU GOOD AND FAITHFUL SERVANT!"

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