The Greek word for 'grow' here is from auxanw (auxano). Its meaning is to grow (wax), enlarge, increase, grow up. It is not limited to physical growth, but may refer to the growth in knowledge or in spiritual understanding, strength, and power.

Our pastor at Southern Hills pointed out something recently which I had not thought of since teaching Greek in the classroom many years ago. It was this: the last phrase of the Greek of verse 2 is ina en auto auxhqhte eis swthrian (hina en auto auxethete eis soterian), literally, "in order that in Him you may grow (increase) into salvation."

Here is precious truth: One who is a believer, and already in Him (Christ), can by the Word grow into or unto salvation. Surely this is an element of salvation which is not always thought of as salvation.

But it is that present tense salvation which is so important if we are to inherit the kingdom. It is the salvation of the life. It pertains to our habits, our emotions, and will. It involves our knowledge and our appreciation of the standards which God has set for human beings. It includes those attributes of God, and those emotions and desires which He would be pleased for us to feel and show.

This is an element of salvation which so many never think about. They think of Christ as only a 'sin bearer.' The sin has to be already committed before we can expect Him to be needed or to do anything for us. This is very wrong. As we feed on His Truth we begin to think His thoughts. We become more sensitive to what He desires. Our attitude towards sin and sinners is also changed. Sin becomes more hateful to us, specially our own sins.

You will observe that growth in grace is joined with growth in knowledge (2 Peter 3:18). I think the order of these two is significant. We may grow in knowledge and fail to grow in grace. Grace has a basic meaning of favor. How can we grow in God's favor unless we become more sensitive to all of the elements of our living here on earth, but specially our living in His sight?

The King James translators rendered the last clause as "that ye may grow thereby." What does "thereby" refer to? We may not know for sure what those translators had in mind, but we do know what "thereby" means. It means by or through that; by that means. A second idea is "connected with that." In either thought we must determine what the adverb "thereby" relates to. It must be connected with their desiring the sincere milk of the Word.

The word desire, epipoqhsate (epipothesate) from epipoqew (epipotheo), means to yearn, to dote upon, that is to intensely crave possession (rightly or wrongly). Of course it is right to yearn for the Truth of God's Word. It is here called "sincere milk" of the Word. That word sincere means not deceitful, figuratively, unadulterated. It is sad that so many desire an adulterated Word, one which is mixed with deceitful explanations.

All of the Greek manuscripts which I consulted have the words en auto (en auto) before the word grow, and dia swthrian (dia soterian) afterward. The "en auto" may mean "in it", referring to the Word. I suggest it could mean "in Him" because of the next verse, which is in the same sentence: "If ye have tasted that the Lord is gracious." This certainly suggests that they could have made enough progress to become aware that the Lord does supply grace to the sincere believer. And it also likely implies that a new believer, truly repentant and mindful that He has just been changed by the grace of the Lord. has thus tasted His graciousness. It is my belief that such a new believer is possessed of the kind of faith in that moment which qualifies one for covenant position, so that if he were suddenly called out of the world he could be an heir of the kingdom. But this only recognizes the kind of faith which God honors with His imputed righteousness, If one later allows himself to become deceived and willfully stands in disobedience, not walking by faith, he could be cut off from that position of heirship.

The implication of this passage certainly is that one needs to grow with reference to salvation -- grow in grace and knowledge. If he does not, he may "sin unto death," (1 John 5:16; Romans 8:13). This does not mean one can be ultimately lost in hell, for what God does it is forever (Ecclesiastes 3:14).

It simply means that the salvation of the life is not pursued. The spirit was quickened, so God is able to communicate with your soul,. The soul includes the mind, the emotions, and the will. It is in these areas that conscious life exists. Peter's desire was that those to whom he wrote his epistles might grow in grace and knowledge. By that knowledge one is able to understand what God desires. His growth in grace means his gaining of God's favor, so that strength, wisdom, and desire is created so that one may serve God acceptably.

One may indeed be saved without the church, and even without attending regularly. But if one does not identify with Christ in His body, and seek fellowship with Him and other members of His body, he will never be very useful. Many who did trust Jesus as Savior are busy doing religious things, knowing intuitively that God desires our obedience. But if one is not familiar with the Word wherein He reveals Himself His mind, and His heart, it will not be possible for him to obey properly.

As one becomes more familiar with God as His Word reveals Him, the more he finds his heart drawn to Him. He begins to have a genuine appreciation for Him. His righteousness begins to make sense. His holiness becomes a beauty, His wisdom becomes a strong staff for support. All these, and more, produce a growth in faith. It becomes easier to trust the Lord and not have to seek comfort in the things which ordinary men lean on for their comfort and encouragement. God becomes more trustworthy, so we trust Him more.

Being a Christian is not to be thought of as mere duty, drudgery, boring routine. It is life abundant. A life filled with joy, peace, thanksgiving, work, faith, and usefulness. In such there is genuine satisfaction. This is the way life is supposed to be. Having Christ in such a life makes it worth living, for he came not only to give us life, but that we may have it more abundantly. This is growing unto or into salvation. It becomes worth living.

In contrast with this standard the world is never fully at peace, but constantly seeking some thrill, some new stimulus. And many church members are only a few steps away from the same disturbing lifestyle. There is no need for organization, promotion, even education, to bring such a life to pass. It is accomplished by faith. The man of the world may dismiss it as too easy, but it is not necessarily easy. The old nature, the flesh man, will stand as strong as possible against it, for he desires to be able to accomplish his own state of things in his own way and time.

A Bill Gothard Institute may appear to have the answer, but it does more for his company and bank account than for you. What can a man who does not know the Lord's church know about how to produce spirituality in the life of others. If one manages to hear some of the suggestions and for a time get a satisfaction, he will learn in time that God's way is better.

Do not despair. Maybe it works like your learning to like spinach, or broccoli, or other good food. One must learn to like the "sincere milk of the Word."

It will satisfy the deepest yearnings of the heart. It will answer the most difficult questions. Not even the technicalities of the Greek or Hebrew are essential. Maybe this will provide some leverage in grasping God's wisdom, but it must come by a love of the Truth.

Hearing And Believing

We shall examine another verse to observe how clear the Truth stands out when we start with correct premises and without preconceived ideas.

By the rule of interpretation we see that Jesus is the One speaking, so what is said we need not question. Then we see it addressed to "one hearing." The word akouwn (akouon) is a present active participle. Then the word pisteuwn (pisteuon) is another present active participle. A participle is a word which takes part of the sense of a verb (showing action or being or state of being) and part of a noun (gerund) or adjective.

In this verse it is a gerund each time, that is a verbal form expressing action going on in the present tense. In English this may be further modified, as when we say "the one teaching" and may not mean he is in class at this moment, or giving a lesson right now, but it means that this action is progressive and may be' found on specified days or times. In any case, that action is continuing.

It cannot apply to something which was done (acted upon) and not done again. The one hearing is one who continues to hear. The one believing is the one continuing to believe, that is, one who walks in the steps of faith. There we have the description of one who has everlasting life.

What is everlasting life? In fact, what is life? To explain this Jesus said, in the next verse, that "the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live." (John 4:25). The context shows that Jesus has authority over the elements of living. God has given to the Son to have life in Himself.

Further, God has given to Him authority to execute judgment (v. 26). Our life is not our own to use or live as we see fit. Jesus is not one to be utilized for our own whims or fancies. "The hour is coming," but it is even true now, that life and death are in His hands. All authority is in His hands. He can extend the life which has been given to Himself; so that those who hear Him can live into the age to come, beyond this life. "Everlasting life" is an expression which pertains to life beyond this physical existence. It does not, however, pertain merely to the length of life, for existence without the sweetness of real life, would be torment.

"Everlasting" is from aiwnioV (aiónios) which is from aiwn (aion, age), hence, age-like. We know what lifelike means, but what is age-like? It means life as it will be in the next age, that is, kingdom life. It not only means a life which continues into the next age, but is like that age. "Lifelike" not only means alive, in fact, since it pertains to something a man has made, it may not even be animate, but it has the qualities of animation. "Age-life" means the life which has the qualities of the age. What age? The one following this life, that is, the millennium.

Remember those descriptions in the Old Testament which conditions are predicted which go beyond what can be imagined, almost, certainly beyond what can be expected in this age. There shall be no more death, neither sorrow nor crying. The days of God's people shall be as the days of a tree, and there shall not be an infant of days, for that life transcends the status quo in a world where man's fallen nature has allowed the entrance of elements of death.

There is more. Today, life is constantly threatened, not only with physical death, but with privation, maybe hunger, disappointment, malice, wickedness, and all the pain which comes in this age. That age shall be different. "Age-life" is God-life." It is the kind which it was given to Jesus to have when He was born in this world. It was the light of men (John 1:4), so that we could get a view of what God's life is like.

Our now-life may have those things which are seen in the multitude (John 5:3): impotent, blind, halt, withered. This is because death rules in this life. Men, may say that death is a part of life and may insist on "dying with dignity," but the truth of the matter is that there is no dignity about it, but only humiliation, loss, suffering, hurt.

These now-life qualities are so threatening until men seek all sorts of relief; and go through a lifetime with fear of death (Hebrews 2:14,15) and bondage. The enemy, death, masterminded by Satan, blinds us to real life. Our longing can only think of escape from that bondage. Jesus is the answer and He supplies it to those who hear His words, even in this lifetime, giving them spiritual life. It is age-like life, so it does not have the deathliness of this now-life (existence). But it is far more than continuing existence.

It has the elements of that God-life which the Father was pleased to have dwell in a human body (Colossian 1:19; Colossians 2:9). It dwelt in Him in all of its fullness. What was that fullness? It was the fullness of Godhood, the life of God. It included all of the attributes of God: wisdom, righteousness, holiness, power, love, mercy, forgiveness, long-suffering, patience, meekness, goodness, forbearance, and who knows how many attributes belong to God! Jesus brought these to earth so that men might have life and might have it "more abundantly" (John 10:10). The word is (perissos) from (peri) in the sense of beyond; hence superabundant in quantity and superior in quality, beyond measure.

Who Has Such Life?
Those continuing in hearing and believing His words! It is not one who only has trusted Jesus in 'his fear of perishing, but those who listen, heed, and accept His authority. Did you note, that it was His authority to forgive sins which was under consideration, along with His authority to give life to. the dead, which provides the context for John 5:24?

The whole of the Scriptures is to be seen in context. Unless one has accepted a restricted sense every passage will be harmonious. When it sometimes appears that a traditional interpretation is correct, careful study will show that the meaning is being restricted or limited to a sense not originally intended.

The sense, when properly appreciated, will remove from our endorsement all doctrines and practices which endorse the idea of a universal church. All of Protestantism is contrary to the teachings of Jesus and the Apost1es. It is not found in the inspired writings of the New Testament. It may seem logical to us, living in a world of conflict, that any meaning which tends to bring us all together as "Christians" is the correct one. But it will always take away from the Lord's purpose of having us grow up in Him. We are to be like Him, not like others who believe they are Christians.

Does This Make Us Harsh?
It need not. Neither Jesus nor the Apostles can honestly be called harsh. Firm, yes, but always. standing for the will of the Father. Compassionate, loving, tender, they dealt with sinners as they are -- rebels against God.

Paul asked of some who opposed his views: "Am I therefore become your enemy, because I tell you the truth" (Galatians 4:16)? Doubtless many felt that he was too narrow, too. different. There was a "they" (v. 17) who evidently represented him as being radically their motive was to promote their own cause. Then he said it is good to be "zealously affected", as others were diligently plying them to win them over, but only if it is for a good cause.

He then revealed a side of himself which they had known but may have forgotten: "My little children, of whom I travail in birth again until Christ be formed in you" (Galatians 4:19). What is it to have "Christ formed in you"? It is that the Christ life may be wrought within because of His indwelling by the Spirit,' making; them to conform to His image. If it all occurred at the first moment of believing, then there would have been no forming of Christ in them later.

A desire on the part of some of the Galatians to be justified by the law was a sure way for them to fall from grace. Their effort to be justified by law (Galatians 5:4) does not mean they were seeking to be initially saved through keeping law, but it was that legalism we see so much of today which believes, Protestant like, that moral maturity means keeping the commandments as best we can.

Most professing believers feel that being a good Christian is keeping certain rules, whether of the law or of the church is not the question, in order to be acceptable to God. Not true! Pleasing God calls for our accepting His estimate of our worth and humbling ourselves under His hand in faith, so that He can make us what we ought to be.

Paul was talking to "Brethren" and this means that they were believers, and had even identified themselves with the church. Then the influence, of Judaism began to sway some of them and cause them to begin to revert to their old religion. Though the churches of Galatia were largely Gentile, it is obvious that their problem lay with the influence of Judaism upon the lives of them all.

"If Ye Be Led of the Spirit"

"For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law" Galatians 5:17, 18

Many thoughts are included in this text, but we want to mention only the matter of Holy Spirit leadership. When a believer follows the Lord by becoming a member of His body, a local church, he is in the position where the Holy Spirit specially works. There is no question but that He convicts the world of sin, of righteousness, and of judgment (John 16:8). He does this through the instrument which is set up for this age, the church, but His dealing with individual hearts is undeniable, even those outside the church.

A man may be in this position and yet not walk in the Spirit (Galatians 5:25). This is a choice which each member has to make. In the body be is a member of Christ and is a son of God, but the benefits of this position are only available as the individual submits himself to the "Lord (Galatians 5:24; Romans 8:14).

It is obvious that not every believer is led by the Spirit, for the things he thinks and does are not in accordance with the Lord's will. So just being saved, and even, a member of the church, is no proof that one is submitted to the Lord! Only as one is submitted to walk in the Spirit is he free from the law, led of the Spirit; and enjoying fellowship with the Father and the Son.

"A Woman Shall Compass A Man"

In Jeremiah's day the plight of Israel was seen prophetically to be in sad shape. This whole chapter shows them how and what they must do to get back to their own land, out of captivity. God had spoken harshly against Ephraim (the Ten Northern Tribes), but He remembered him affectionately and declared He would surely have mercy on him (Jeremiah 1:20). This should be in the latter days, for this whole context of chapter 31 is about the last days. Verse 17 specially encourages the nation to have hope and He promises to bring them to their own borders. Thus were they to "set up waymarks," evidences of their remembrance of their position before the Lord, setting their hearts on the way back. How marvelous is God's mercy!

How long would they wander! He called them a backsliding daughter and said he would create a new thing in the earth: "A woman shall compass a man" (v. 22). This mysterious language claims our attention just now. What can this mean? Israel had been turning, going about, encircling, changing, wandering, not settled. All of these thoughts are in the words. Then God creates a new thing. The end result: Israel was back in their own land, the people were prosperous and at peace, and every person was satisfied with the changes (Jeremiah 31:23-26). This was a dream, a prophetic vision, but when Jeremiah awoke his sleep had been sweet. The end result was very satisfactory. It was a good word from God for Israel. It accords with the promise in Romans 11:25-29.

Just what this new thing is which God has created is not clear. But let us observe: The old' thing or regular order is that the man be over the woman. The word encompass, revolve, surround, protect (in a good sense) suggests that the tables shall be turned. Instead of the man being the protector of, the woman (his wife) and family, it may mean that God for Israel's sake allows the woman to take over.

For many years we saw churches decline and sometimes only one or two men in service while many women and children were present. This surely was not what God desired, but we pastors felt it was better than allowing the church to die completely. The passage was not speaking of the church, but we are dealing with principles. Doubtless in Israel it will be the same way. The turn or change will be that a woman becomes the protector, for this is the good sense of the word compass. But when God does a thing it is ultimately good.

It is likely, of course, the woman, here is a symbolic term for Israel herself. If so the meaning would be that Israel as a nation would become the influence to protect and instruct all of the nations of the world left on earth. We believe this is a truth, whether this verse says it or not.

In the present administration in our country we see women in places of prominence more than ever before We feel this is a great mistake. It is not said that God has brought this condition to pass, though He may be allowing it so that the consummation of the affairs of men and nations may be reached more quickly, even mercifully. Whether it refers to a lone woman becoming a leader in Israel, or the order of the preeminence of women over men in general is meant is not possible at present for me to say.

If God sets His order of anything aside it is only because it can temporarily become a means for bringing His purposes to pass. The overall benefit of this new thing is the restoration of Israel to her own land in peace and prosperity. I cannot agree that the present nation of Israel, restored to its land, is according to the purpose of God.

The prophesies of His setting His hand to restore His people to their land puts a different slant on it:

We have not seen such a turning to the Lord on the part of the nation of Israel, so He is not gathering them into the modern Israel If He were doing it there would be none left scattered, and the Lord would be present on earth, for that is the way He put it (v. 2). Preachers know the gathering is to take place in the end of the age, so they jump to the conclusion that we see in Israel today is it.

I feel, rather, that it is the working, of Zionistic, even atheistic, Jews. When God does it there will be no conflict with Palestinians or Syrians or Egyptians, but there will be peace and prosperity as we saw above in the passage in Jeremiah 31:23-29. Very likely the recent agreement between the Israelis and the Palestinians is a great mistake and Israel will suffer from it, bringing the terrible tribulation on them as God has said (Isaiah 26:15-18). Then Isaiah's account mentions the resurrection (v. 19). Consequently, Israel is told to bide themselves for "a little moment, until the indignation (tribulation) be overpast" (v. 20). Then follows the wrath of God upon the nations of the earth (Isaiah 26:21).

Of one thing we may be certain: when God creates a new thing it is for His glory and the good of His covenant people. Today, it is not the prerogative of either Israel or the church to be the protector of the other nations. We are a light before them, or should be.

We are the salt of the earth, or should be. But their safety as nations, their prosperity in the world, are not things which we produce The standards which we represent for all nations will contribute to this, to be sure, but we have never been in a position to exercise such an influence in the world. But this will come to pass in the Millennium. The faithful saints shall rule with Christ and our influence will be great on the earth. It begins when we, together with Him, exercise that judgment over men and nations which shall bring about their obedience or their destruction (Psalm 149:4-9).

In connection with the re-establishment of Israel in their own land and the setting up of the kingdom over all the earth, over which Christ shall be the Supreme Ruler and His saints shall rule with Him, it is in order to point out that this comes to pass by a process of great power and strong battles.

In this fight the saints shall join with Christ to fight the enemies who have always opposed them. It will be a war against God and His Christ, as well as against His people, so it is not unreasonable that His saints should engage in the fight in righteousness. Through the ages God has al-ways offered mercy and will do so up to the last. But then He shall fight against men and nations (Psalm 2:1-9; Psalm 10:15-18; Daniel 7:9-26; 2 Thessalonians 1:8; 2 Thessalonians 2; Revelation 19:2; Isaiah 2, and many other Scriptures).

Read Zephaniah chapter 3 to get a broad picture of the world, and specially of Israel, in that day.

In the light of such language is it not reasonable to suppose that a new thing, a woman to compass a man, might be brought to pass to turn the hearts of men and make them realize that God has always meant business when he has pleaded with men, whether Jews or Gentiles. There is an end of His mercy.

The surprising thing is that God will allow both Jews (Zechariah 12:1-9; Zechariah 14:4) and Christians (saints) to join in this judgment against the nations (Psalm 149:6-9). Many Psalms, and even New Testament passages, begin to take on a different significance when we locate the time of their fulfillment. The imprecations of the Psalms make sense (cf. Luke 22:36-38, 49-51). How many Christians are ready for such events?