04.3.01. Introduction

Chapter 1 - INTRODUCTION The first advent of Jesus Christ ushered in the age of Christ’s assembly during the period of the times of the Gentiles. Distinction must be made between the times of the Gentiles and the fullness of the Gentiles. The times of the Gentiles began with Nebuchadnezzar, and they will be consummated when the Son of Man comes in power and glory to establish His kingdom on the earth (Luke 21:24). The fullness of the Gentiles speaks of Christ, by the agency of the Holy Spirit, taking out from among the Gentiles His assembly which He is presently building (Romans 11:25; Acts 15:13-17). Subsequent to the fullness of the Gentiles, the last form of Gentile rule on earth will be destroyed by Christ’s second advent (Revelation 19:11-21). Hence, the assembly which Christ is building is not an eschatological kingdom.

Jesus Christ assumed human nature in order to bring Himself into reality with His covenant people, both elect Jews and elect non-Jews. The eternal covenant has the God of peace as its Author, the great Shepherd of the sheep as its fulfillment, and the sheep for whom Christ died as its recipients (Hebrews 13:20). The incarnate Savior must suffer before He enters into the glories of His kingship. Thus, He was qualified for His future reign as King of kings and Lord of lords by His sacrificial death on behalf of the elect and His taking on Himself human nature in its glorified form. Furthermore, His redeemed ones must not only be regenerated but also have glorified human natures like Christ’s in order to reign with Him in His future kingdom. This is the concise meaning of "so great salvation" (Hebrews 2:3) for both the assembly and Israel (1 Thessalonians 4:13-18; 1 Corinthians 1:10; Isaiah 25:9; Romans 11:26).

The prophets described the sufferings of Christ, and they also spoke at length about the consummation of salvation in the coming kingdom. Although we must never detract from the sufferings of Christ (Romans 3:24-26), it is equally important that we do not limit the full scope of Scripture which includes the completion of salvation in the kingdom. The sufferings of Jesus Christ were the means of securing "so great salvation" (Hebrews 2:3-5).

The "mystery of godliness" (1 Timothy 3:16) enables us to better understand the heavenly treasure being committed to an earthly vessel, the local aspect of Christ’s assembly. Christians embrace the truth that practical sanctification is wrought in us through the local assembly. The assembly is the pillar (support) and ground (basis) of the truth, and truth is the means of practical sanctification (1 Timothy 3:14-15; John 17:17; 1 Thessalonians 4:1-8; 1 Thessalonians 5:14-23). Truth has been entrusted to the assembly; therefore, faithful men should be appointed to handle the word of truth (2 Timothy 2:2). Men with ordinary gifts are given to local assemblies for the edification of believers (Ephesians 4:11-16), and these men should be recognized by the assemblies before their appointment (1 Timothy 3:1-7). This is why behavior is emphasized in 1 Timothy 3:15.

The nature of Christ’s assembly which He is building is revealed in her invisible and visible aspects. The invisible aspect is the life principle; therefore, it is the great institution of unanimity--harmony and unity. Hence, one does not believe in Christ because he believes in the assembly, but he believes in Christ’s assembly because he believes in Jesus Christ. There is a sense in which the assembly Christ is building can say, "No one comes to the Father except through me." Why? It is the invisible principle of life. Conversely, the visible aspect of the assembly would be heretical to say, "No one comes to the Father except through me." Why? That would be institutional salvation.

As the human nature of Jesus Christ is the visible manifestation of the invisible God, the local assembly is the visible manifestation of the invisible principle of life. Therefore, to say Jesus Christ was wholly spiritual in His first advent is to deny the incarnation; likewise, to say the assembly is wholly invisible is to repudiate her visibility. Furthermore, to deny the incarnation of Jesus Christ is to deny the new birth which is the principle of life coming by virtue of the sacrifice of Jesus Christ. Moreover, to say the assembly of Christ is only visible is the same principle as saying Jesus Christ is only human.

Since Jesus Christ and His assembly are both invisible and visible, Christ and His kingdom are both invisible and visible. The visibility of the kingdom at Christ’s first advent was in the one born King, because it was in Him that "the kingdom of the heavens has approached [perfect active indicative of eggidzo]" (Matthew 3:2 --translation). However, the invisible kingdom of heaven, which is presently with the Father, shall be given to the Son to be visibly manifested on the earth at Christ’s second advent (Luke 19:11 ff). Furthermore, to say the kingdom is wholly spiritual and invisible is like saying Christ, His assembly, and His kingdom are wholly spiritual and invisible thus denying the visibility and materiality of Christ’s body, His assembly, and His kingdom. As God’s purpose in the incarnation was accomplished, His purpose in both His assembly and His kingdom shall be accomplished.

There was only one place in Israel where God established His name (Deuteronomy 12:5; Deuteronomy 12:14; Deuteronomy 12:18; Deuteronomy 12:21; Deuteronomy 12:26), and there is only one place in the New Testament where Christ has established His name (Romans 16:16). In the Old Testament, the place was the tent of meeting; and in the New Testament, the place is the local assembly. God’s name is associated with His chosen and redeemed people. Depraved men have no desire to fellowship with God; hence, left to their own choice, they will follow the god of this world. Who is depraved man to dictate God’s chosen place for worship?

The place God chose to establish His name (Deuteronomy 12:5) is contrasted with "all the places, wherein the nations...served their gods..." (Deuteronomy 12:2). Men have almost forgotten that God has an assembly, and He has given it an order and constitution which is universally the same. God’s people are under obligation to withdraw from everything that is contrary to God’s order and constitution (2 Timothy 2:19-22).

Christians must return to first principles. In a time of apostasy, we find few with whom we can walk in truth. But the truth itself is universal, and every believer is obligated to embrace it. There is a terrible gap between word and deed or proclamation and action. The passion for statistics is greater than the passion Paul expressed for the elect: "Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory" (2 Timothy 2:10). People who attend self-chosen places of worship want nothing to hinder their routine. Observe the way the Bible is used in self-chosen places.

The most popular Book in the world is the Bible. It is popular to all self-serving religionists, but it becomes unpopular to the same people when they are subjected to the whole counsel of God. The following list shows the popularity and unpopularity of Scripture with religionists:

The list of approved and disapproved Scriptures among religionists could extend into the hundreds; but these examples should suffice to show the difference between one giving lip service to Scripture and the other saying with David, "O how love I thy law! it is my meditation all the day.... Through thy precepts I get understanding: therefore I hate every false way" (Psalms 119:97; Psalms 119:104). Love for God’s law is preceded by knowledge of God’s law (torah, teaching or God’s instruction for His people). How can we love that which we do not know? The very altitude of Holy Scripture reveals its Divine origin. Therefore, no one apart from the grace of God can scale the heights of God’s mountain of revealed truth.

Human creeds reveal how much one knows; the word of God manifests how little one knows. Roman Catholicism has been justly criticized for her view concerning the Scriptures. Although admitting the Scriptures, Roman Catholics say they should be interpreted by the holy Mother, the church, who has held and holds the truth, and to whom belongs the responsibility of judging the true sense of the Scriptures. The rule of faith for the church of Rome consists of three parts: The Bible of the Romish church, tradition, and interpretation by the said church. Thus, she claims that such rule of faith banishes all doubts, resolves every dispute, and preserves unity. Granting that the criticism of Roman Catholicism is correct, a warning must be given concerning denominational creeds. Seeking to understand the suffering Savior and the assembly which He is building in the light of restricted creeds by men leads to subjectivism. The confessional life of the assembly must be tested by the unlimited sky of revelation rather than an artist’s portrayal of a limited sky on canvas.