In the New Testament it reveals that the church is the central purpose of God in the present age. In contrast to the purpose of God for individuals and nations of the Old Testament and the main purpose for the nation of Israel, it is revealed that the church is the company of believers made up of Jews and Gentiles who are called out of the world and come together in a marriage alive by the Spirit baptism.
In general, the concept of church is divided into two broad categories. The main emphasis in the New Testament is in the church as a body, the living union of all true believers in Christ. This is the distinguishing truth that comes from the day of Pentecost, with the advent of the Spirit, and ends with the coming of Christ for his church, in which the church will be raptured out of the world and taken to heaven.
Yet another concept is the local church or church organization. It is the body of believers who profess to be Christians and meet in a locality or group of such local assemblies (1 Cor 1: 2; Gal 1: 2; Phil. 1: 1.).
The word "church" is a translation of a Greek word "ekklesia", and is often used to designate any assembly or congregation of people gathered for religious or political purposes. The word actually means "called out" . In ancient Greece the cities were governed by a purely democratic system in which all citizens of the village gathered to decide on matters of mutual interest. Because they were"called out" of its common stock at an assembly in which they could vote occupations, the word came to mean the result of those calls, that is, it appointed those who gathered.
This word is often in the Septuagint, the Greek version of the Old Testament, and refers to the various assemblies of the Old Testament. It is used in a similar sense in such passages as Acts 7:38 and 19:32, where the word is simply used to a crowd gathered. However, when used for the church as the body of Christ becomes a technical term that refers to those who have been called out of the world to gather in a living union with Christ. This concept is not found in the Old Testament, sometimes even if Israel met with religious purposes. The word, when used for the saved, applies specifically to the company of those saved during the present age and who are in heaven and on earth.


Because not found in the Old Testament concept of a church made up of Jews and Gentiles who are saved and gathered for eternal life, only the New Testament gives divine revelation on this important issue. In God's plan was necessary that Christ came first to die on the cross, it was raised from the dead and ascended into heaven. With the coming of the Holy Spirit on the day of Pentecost, however it was possible for God to fulfill his purpose of having a special company of believers regardless of the distinction between Israel and the Gentiles and each with its own place in the God's eternal purpose.
According to Acts 2, confirmed by the experience of Cornelius in Acts 10, believers in Christ were baptized by the Spirit (1 Cor 12:13) and became members of one another with the advent of the Holy Spirit. From Pentecost forward every believer who came to salvation was made a member of the body of Christ, as we saw previously in the doctrine of baptism of the Holy Spirit. Once the church is complete and be raptured to heaven in the Rapture, God's purpose will make normal distinction between Jews and Gentiles who are saved during the trial period will continue to repentance and the millennial kingdom.


In the current era, the Bible recognizes three major divisions in the human family: the Jew, the Gentile and the Church of God (1 Cor 10:32).
Observance of these distinctions is important to understand the present purpose of God.
1. Jews or Israelites are the nation that emerged following the line of Abraham Isaac and Jacob, and that according to the divine purpose and promise are the earthly people chosen by God. This nation has been miraculously preserved until the present time and, according to the prophecies, will still be the dominant people of the land and glorified in the coming kingdom age (Is . 62: 1-12). Jehovah's eternal promises his people can not be altered. These promises include a national entity (Jer 31:36.), A land (Gen. 13:15.), A throne (2 Sam 7:13), a king (Jer . 33: 20-21) and kingdom ( 2 Sam 7:16). In God's faithfulness, His promises, which are primarily terrestrial in nature, have been fulfilled until the present moment and will be fulfilled for all eternity; it is said that each of these agreements is eternal in duration.
Four words describe the operation of divine purpose in this town:
"Chosen", "Scattered", "Reunited," "Blessed." Obviously were chosen and are now scattered among the nations of the earth. Still it needs to be gathered and blessed. The special ministry of this people is found in Romans 9: 4-5 (in Genesis 12: 3 . ).
2. The Gentiles are the vast countless multitude, excluding Israel, who have lived on earth since Adam until now. Apart from certain individuals, no news that in the period from Adam to Christ, God has had a special relationship, or has spread to the Gentiles any immediate promise.However, the Old Testament prophecies predict great earthly blessings that would come upon the Gentiles in the coming kingdom on earth, and participate in today 's era as Jews in the privileges of the gospel.
3. The Church of God does not refer to the membership of organized churches, but the whole company of the redeemed that have been saved during the current era. They are different because people:
A) all individuals who are born again into the kingdom of God (John 3: 5) and have been intended to be conformed to the image of Christ (Rom 8:29);..
B) are no longer in Adam participating in the ruin of the old creation (2 Cor 5:17), but are in Christ participating in the new creation, of all that Christ is in the life and glory of his resurrection ( Eph . 1: 3; Col. 2:10);
C) in the sight of God is changed his nationality, because they are on a new basis in which no Jew or Gentile, but Christ is all and in all (Col. 3:11);
D) are now citizens of heaven (Phil 3:20; Col. 3: 3 . ) And all its promises, its possessions and its position are heavenly (2 Cor 5: 17-18). Thus this heavenly people is distinguished from all other peoples of the earth.

D. THE CHURCH FORMED BY Jews and gentiles.

They have already been identified the respective positions earthly Jews and Gentiles. To this it should be added that during the current era, and for the purposes of grace, God has put Jew and Gentile on a common base (Rom . 3: 9). It is said that both are under sin " , which means they are now limited to salvation by grace alone.
The change in the divine program in the death of Christ, the recognition of a nation favored individuals called both Jews and Gentiles was something very difficult to understand for the Jews.The Jew did not understand that their agreements had been put aside for a while, but that had not been repealed. The nation struggles with this problem are in the book of Acts.
The Jew is maladjusted until today under this program, and has predicted he will remain blinded in part until the church is taken of this world (Rom. 11:25), after which the Liberator come to Zion and turn away ungodliness from Jacob. It is claimed that this is God's covenant with them, when He take away their sins (Rom. 11: 26-27). However, by the preaching of the gospel, both Jews and Gentiles are being saved now the church is being built. The apostle gave instructions that the gospel is preached to the Jew first (Romans 1:16.), And his ministry was ordained under that program (Acts 17: 1-3.).
As suggested, the apostle Paul were given him two revelations: one, the gospel of the grace of God, probably when I was in Arabia at the beginning of his ministry (Gal . 1: 11-12), and the other, of the church as the body of Christ, probably while he was in prison (Eph . 3: 3-6). The vital feature of the second revelation is that of the two sources "Jews and Gentiles" God is forming a new body (Eph. 2:15). This was a mystery, that is, a divine secret not yet revealed.
It is no secret that God had purposes for Israel or for the Gentiles, since this is the theme of the Old Testament prophecies; but the secret hidden in God was the creation of a new celestial order of being chosen Jews and Gentiles.


The answer to the question "Can a person be saved and not be a member of the church?" It depends on the meaning to be given to the word "church." It is obvious that a person can be a Christian and not be a member of a local church. Actually all should be saved before becoming members of a church; and if it is saved, it is normal that an individual seek the fellowship of God 's people in one way or another.
Moreover, it is impossible to be saved and not be a member of the church of which Christ is the head; because a part of God 's work in salvation is saved with the union of Christ by baptism with the Holy Spirit (1 Cor 12:13). When used in connection with the work of the Spirit, "baptize" is a word of discriminatory meaning and goes beyond the limits of the outer ordinance of baptism with water and represents the ministry of the Spirit for the believer who has the far - reaching effects that any other divine undertaking in salvation. Not surprisingly, Satan has tried to distort the clear meaning of baptism with the Spirit and divine ministry he represents; because only on the basis of this ministry we can understand the riches of divine grace or enter the heavenly joy, by pushing for a holy life taught these riches.
In the land the church is seen as a pilgrim band of witnesses. They are not in this world, even as Christ is not of this world (Jn. 17:16), and as the Father sent the Son into the world, the Son sent these witnesses throughout the world. "It has not yet been manifested " (see Col. 3: 4; 1 John 3: 2.) what they are for the riches of grace.
As the heavenly people in contrast to Israel the earthly people, "the glorified church in carrying out its divine purpose" appears in heaven as the Lamb's wife, reigning together with the King, and participating forever in the glory of the eternal Son of God.
1. What is the contrast between God's purposes for the church and God's purposes for individuals and nations in the Old Testament?
2. What are the two main categories in the concept of Church?
3. What is the original meaning of the word "church"?
4. What use is given to the word "church" in the Old Testament, and what is the difference in use to refer to the church is the body of Christ?
5. What was necessary to fulfill the plan of God before the coming of the Spirit at Pentecost?
7. Name the three great divisions of the human family in the current era and define them .
8. What are some of the eternal promises that God has given to Israel?
9. What promises has God given to the Gentiles?
10. In what sense is the church a different company of people?
11. On what common ground has put God to the Jewish and Gentile in the current era?
12. What happened to the covenants of Israel in the current era?
13. How is characterized Israel during the current era, according to Romans 11:25?
14. What will happen to Israel after the rapture of the church?
15. Appoint and define the two great revelations given to Paul.
16. What is the relationship between an individual salvation and church membership?
17. Is it possible to be saved without being a member of the church as the body of Christ?
18. What it is the destiny of the church after the current era?


In the current era God is releasing his wisdom and his grace is manifesting before the angelic hosts by the church (Eph. 3:10). In heaven, the church will be for eternity illustration of what God's grace can do (Eph. 2: 7). However, strictly speaking, the divine commission of the church is given to individuals rather than a corporate group. Christ, as head of the church, you can lead every believer in the ways of God in harmony with their personal gifts and God's plan for individual life. However, all this is in harmony with the general purpose of God for the church at the present time. In the church as a body, God is fulfilling a divine purpose in mind that is unfolding exactly as prophesied in Scripture.


The current divine purpose for this age is not the conversion of the world, but the call to all who believe in Christ so they leave the world and form the body of Christ which is the church. It is true that the world will become and there will be a kingdom of righteousness on earth; but according to the Bible, the day of a transformed earth, far from being the result of Christian service, not precede the coming of Christ, but that will come later, and will only be possible by their presence and immediate power.
It is after cutting the Stone "symbol of Christ's return" God established an everlasting kingdom on earth (Dan. 2: 44-45). It is after the return of the Lord and the inauguration of the throne of his glory He says the sheep on his right hand entering the earthly kingdom prepared for them (Matthew 25: 31-34). Similarly, it is after he looks down from heaven that Christ reigns thousand years on earth (Rev. 19: 11-20: 9; cf. Ac. 15: 13-19; 1 Cor. 15: 20- 25).
Announcing the peculiar features of this age (Matthew 13: 1-50), the Lord mentions three main features:
1) The place of Israel in the world would be like a hidden in the field (Mt. 13:44) treasure;
2) the evil would continue until the end of the age (Matthew 13: 4, 25, 33, 48); Y:
3) will be gathered the sons of the kingdom, compared with wheat, the pearl of great price and good fish (Matthew 13:30, 45, 46, 48).
Of these three characteristics of the era it shows that the ultimate purpose of God for this age is the gathering of the children of the kingdom. Accordingly, it is stated in Romans 11:25 that the current blindness of Israel, until the church is completed (note Eph. 1: 22-23), to the end of the era of special blessing for the Gentiles.
Similarly, the mystery of iniquity, evil, will continue to work during the current era, although restricted until the restrainer, the Spirit of God, is out of the way (2 Thes. 2: 7). As the Spirit will go only when you have completed the call of the church, the immediate purpose of God is not the correction of evil in the world, but the call of everyone who believes. Yet to comply with the covenants of Israel (Ro 11:27.), And evil will be banished from the earth (Rev. 21: 1.); but the actual purpose of God, and evidently expected all this, it is to finish to complete the church.
In Acts 15: 13-19 the substance Santiago's speech is given at the end of the first church council in Jerusalem. The occasion of this council was the need to determine the question of the actual purpose of God.
The early Church was composed mostly by Jews, and they were confused in their own national position in light of the fact that the new gospel was flowing to the Gentiles. James argues that, in the experience of Peter in the house of Cornelius the Gentile, God is visiting the Gentiles to take out of them a people for his name. "After this," says James, the Lord will return and then fulfill His purposes for Israel and the Gentiles.
The practical implication of this in relation to the subject of this study is that, in the current era, single believer (let alone the church) has not been set for the completion of a global improvement program; however, the believer is called to witness to Christ and his saving grace in the world, and through this ministry of preaching God's Spirit fulfilled the supreme divine purpose of the era.


Christ prophesied that He would edify His church (Matthew 16:18), and the apostle Paul compared the church with a structure of living stones that grow to form a living temple in the Lord and are for an habitation of God in the Spirit (Eph . 2: 21-22). Similarly, the ministry believer win souls and build up the body of Christ does not continue forever, but "until we all reach unity of faith and knowledge of the Son of God unto a perfect man, to the measure the stature of the fullness of Christ "(Eph. 4:13).
The "stature of the fullness of Christ refers to the development of such men to Christ, but rather the development of the body of Christ until complete training (Eph. 1: 22-23). ​​The same aspect of truth again It is announced in Ephesians 4:16, where members of the body, such as living cells of the human body, are presented as if they were in a relentless soul winning activity and, therefore, are growing the body.


Christ foretold that the seed that would characterize the present dispensation would result in a quarter would become wheat (Matthew 13: 1-23). However, while preaching the gospel is related to life and death (2 Cor 2:16), the Son of God is commissioned to urge time and out of time in their efforts to win the lost. It has been designed to go around the world preaching the gospel to every creature (Mark 16:15), knowing that faith comes by hearing and hearing by the Word of God Rom.10:17). It is also stated in 2 Corinthians 5:19 that God was in Christ reconciling the world, he has given us the word of reconciliation. "So we are ambassadors for Christ, as though God were pleading through us: we pray you in Christ Reconliaos with God" (2 Corinthians 5:20).
This ministry is on every believer and can be exercised in many ways.
1. The gospel can be presented to the unconverted, through offerings. Obviously, there are many sincere believers who have not awakened to the effectiveness of the giving of your substance for this purpose. The messenger can not go unless it is sent, but the sender one partner in the service and invested their money in bonds that will pay eternal dividends.
2. The gospel can be presented to unbelievers in response to prayers. Who he said: "If you ask anything in my name I will do it. " (Jn 14:14) certainly send laborers into the harvest in answer to prayer. It is easily proved no more fruitful for the child of God that the prayer ministry; yet how few seem to understand that souls are saved through this service.
3. The gospel can be presented to the unconverted through the spoken word. Since all have been commissioned to carry out this task, it is necessary to observe certain mandatory conditions:
A) the messenger must be willing to be put where the Spirit wishes;
B) the messenger should be instructed as to the precise facts which constitute the gospel of grace that has the mission statement;
C) the messenger should be filled with the Holy Spirit, or will lack the propulsive passion for the lost, that's all that leads one to win service and unfailingly brave souls. "When you come upon you the Holy Spirit , " Christ said , "you shall be witnesses ..." (Acts 1: 8 . ). Without this fullness will not be available to testify. But being full, nothing can prevent the flow of divine compassion (Acts. 4:20).
4. The gospel can be presented by various mechanical means such as literature, radio, television and sacred music. Regardless of the medium used, the truth must be presented so that the Holy Spirit can use it.
5. Undoubtedly the Holy Spirit uses many other media in spreading the gospel, for example, educational institutions where preachers are prepared,
Missionary aviation used to transport the men carrying the gospel, and the printed page. Although not all Christians are equally endowed directly to preach the gospel, every Christian has a part in the responsibility to make the gospel is preached to every creature.
1. What role does the church in the manifestation of God's grace?
2. Who leads every believer in the way of God's will?
3. Make a contrast between God's purpose in the present age and its purpose in the millennial kingdom.
4. What is necessary before the world become?
5. Name the three main characteristics that constitute the peculiar features of this era of Matthew 13.
6. What are some of the immediate results for Israel and the world when the current God 'spurpose for the church is completed in the rapture?
7. According to Acts 15, what it is the order of the program of God to bless bless the Gentiles and Jews?
8. Describe the present purpose of God in the building of his church.
9. ¿cua1 is the current commission believer?
10 . Appoint various methods by which the believer to exercise its privilege of spreading the gospel around the world.
11. What are some of the basic conditions to be an effective messenger of God?
12. In what sense is every Christian responsible for preaching the gospel to every creature?



Service is any work performed for the benefit of another person. When this issue is discussed in the Bible, a number of similarities and contrasts between the Old Testament and the New is observed.Almost every doctrine is announced in the Old Testament and almost every doctrine of the Old Testament is finished to perfection in the New. The issue of service is no exception; you will see that their study will be largely recognizing the type of the Old Testament and its relation to the New Testament antitype.
God asks service, either in the Old Testament or New, is given primarily to a priesthood divinely prepared. In the order of the Old Testament the priesthood was a hierarchy that was on the nation, and served under the authority of the high priest. In the New Testament order every believer is a priest to God (1 Peter 2: 5-9; Rev. 1: 6.). The whole company of priests who minister in the New Testament are under the authority of Christ, who is the true High Priest, of whom all the other high priests were only types.
Therefore, in accordance with the order of the New Testament, the service has been delivered to all believers equally and on the basis of his priestly relationship with God. In his priestly ministry priests of the New Testament, like the Old priests, they were appointed to serve God and man.
Speaking as a gospel to preach to the nations in the Old Testament, the priestly service during the period consisted only of the embodiment, in the tabernacle or temple, the divinely ordained ritual.
In contrast, the priestly ministry in the New Testament is much broader in scope, and includes not only the service to God and their fellow believers, but to all men everywhere.
1. The servicia of sacrifice is amazingly similar in the Old and New Testament. The Old Testament priest was sanctified or set apart by the fact that he was born in the priestly family of Levi and the fact that he, after due ceremony was invested priest, trade as an ongoing long as he lived. In addition, it was purified at the beginning of his ministry by a final bath (Ex . 29: 4). In fulfilling the antitype, the believer priest is purified once for all at the time you receive salvation (Col. 2:13; Tit . 3: 5) , and under his salvation, is set apart for God. So also it is introduced into the family of God by the new birth. Besides this, it requires particularly the New Testament priest who engages in God voluntarily.
Concerning his self-dedication, we read: So, brethren, by the mercies of God, to present your bodies a living, holy, acceptable to God sacrifice, which is your spiritual worship "(Rom. 12: 1). the phrase "the mercies of God" refers to the great events of salvation that have been raised in the preceding chapters of the book of Romans, mercy to every believer enters the time to be saved, while the presentation of the body as a living sacrifice is self-dedication to God of all that the believer is or has. what this means is dedicated to God, He accepts it and puts it where he wants in his field of service (Eph. 2:10).
According to Scripture, this divine act of accepting and giving a place of consecration service.Therefore, the believer priest can devote himself, but never devote himself to God. In connection with the divine act of consecration, it should be noted that the current work of Christ as High Priest "receive, manage and administer the service of believers" fulfills what was typified by the ministry of the Old Testament priest in the consecration of the sons of Levi.
Having surrendered to God and not onformarse more to this world, the believer priest experience life transformed by the power of the Spirit who dwells in it, and that power willexperience "what the will of God, pleasing and perfect" ( Rom . 12: 2).
According to the New Testament order service priestly in sacrifice to God it is fourfold: a) the dedication of itself, which is, as stated, a rational service (Rom . 12: 1), or more literally a "spiritual worship" as Christ himself was the sacrificer and sacrifice, so the believer can glorify God by offering his whole body as a living sacrifice to God; b) the sacrifice of lips that is the voice of praise and should be continuously offered (Heb 13:15).; c) slaughter of substance (Phil 4:18).; d) the sacrifice of good works (Heb. 13:16).
As for the purification of priests, it should be noted again that the Old Testament priest entering his holy office was purified once and for all by a full bathroom, which was managed by another (Ex . 29: 4); however, although it was completely bathed, it was required to be cleaned with a partial washing in the laver of brass, and this before any priestly service. In fulfilling the typical meaning of this, the priest of the New Testament, though entirely purified and forgiven to be saved, must comply with the requirement to confess all known sin at all times in order to stay fresh and in good condition for fellowship with God (1 Jn . 1: 9).
As the priestly ordination of Old Testament priest was for life, the New Testament priest is a priest of God forever.
2. The worship service, which will be presented in detail in a later chapter, can be considered here as part of the service of every believer priest in the current era, and was part of the worship and service of every priest of the Old Testament. Just as in the Old Testament order furniture holy place symbolized the priestly worship and every aspect and utensil that place spoke of Christ, worship of the believer is Christ and only through Him.
We repeat that in service to God worship the believer may be offering himself to God (Rom . 12: 1) recognition wholeheartedly praise and thanksgiving belong to the Lord (Heb 13:15. ), or the presentation of offerings .
In connection with the worship of the Old Testament priests were two prohibitions, and they also have a typical meaning. should not take strange incense (Ex. 30: 9), which typically speaks of pure formality in service to God, and no strange fire allowed (Lev. 10: 1), which symbolized get carried away by emotions fleshly as a substitute for true devotion to Christ, or love to minor things excluding love of Christ (1 Cor 1: 11-13; Col. 2: 8, 16-19).
3. The service of intercession, we will consider in a later chapter, it is an important function of the believer priest. As the prophet is the representative of God to the people, so the priest is the representative of the people before God. As the priesthood was a divine institution, always speaks access to the presence of God; however, no priest of the old dispensation could enter the Holy of Holies except the high priest, and this, once in the year and with the blood of a sacrifice (Heb . 9: 7).
In this dispensation Christ as high priest entered with his own blood into the heavenly sanctuary (Heb 4: 14-16; 9:24; 10: 19-22 . ) And is interceding for his people who are in the world ( ro 8:34;. I 7:25).. When Christ died the veil of the temple was torn, which means it is now open the way to the Holy of Holies, not for the world, but for all who come to God on the basis of the blood of Christ (Heb. 10 : 19-22).
Having unimpeded access to the presence of God because of the blood of Christ, the priest of the New Testament has the privilege to minister in intercession (Rom 8: 26-27; Hebrews 10: 19-22.; 1 Tim. . 2: 1; Col. 4:12).


There is a divine arrangement in the order of truth as found in Romans 12: 1-8. Here, as in all the Scriptures, Christian service not mentioned until they have been presented the great questions of dedication and consecration .
Immediately after the message about these fundamental points the issue of granting gifts for service is introduced, and in this connection it is important to note the wide difference between the biblical use of the word "gift" and the sense It gives the common language. Generally means any natural ability gift received by birth and enables one to do special things. According to the biblical use of the word gift it is a ministry of the Spirit who dwells in the believer. It is the Spirit who performs a service and uses the believer as an instrument. In no sense is something that the believer work alone, even something done by the believer with the help of the Spirit. Christian service is presented as a "manifestation of the Spirit" (1 Cor 12: 7), just as the Christian character is a fruit of the Spirit (Gal. 5: 2-23).
Although every believer has some divinely bestowed gifts (1 Corinthians 12: 7; Eph . 4: 7), there is a diversity of gifts (Ro 12: 6; 1 Cor . 12: 4-11; Eph 4:11.) . Believers have not all been appointed to do the same thing. In this there is a contrast with the priestly office in which all believers sacrifice, worship and intercede. Although some gifts that are representative generals have been named in the Scriptures (Romans 12: 6-8; 1 Cor . 12: 8-11 . ; Eph 4:11), and although some of these have evidently ceased (1 Cor 13: 8), it is likely that the ministry of the Spirit through believers to be varied depending on the circumstances through which should serve.
The gifts are given to the servant of God is to "good" (1 Cor 12: 7), and is, therefore, implied that given the strength of the flesh service is not profitable. The manifestation of the Spirit in the exercise of a gift is like "rivers of living water" (Jn. 7: 37-39), and is the realization of the "good works that God prepared beforehand that we should walk in them" (Eph . 2:10).
Without any requirement, believers filled with the Holy Spirit are constantly active in the exercise of their gifts. Carnal Christians, although they have a gift, are not active in their exercise, or respond to human exhortations. However, when arranged with God through confession of sin, surrender of his life and walking in dependence on the Spirit who dwells in them, are immediately filled with the Spirit and as a result want to do the will of God, and from his power enough to work in them become useful in the service for which they were ordained by God. Christians are not filled with the Holy Spirit as a result of being active in service; the truth is that they are active in the service because they are filled with the Spirit. Also, sometimes it is the will of God that all activities cease and rest the weary servant. It was Christ who said, "Come ye yourselves apart ... and rest."


The responsibility of Christian stewardship can be considered under three aspects:
1) make money,
2) possess money,
3) give money.
Since the money earned through work is human life in concrete form, and because the money thus earned is a vital factor in the spiritual life and material progress, the son of God must face his responsibility as steward to be judged before the judgment seat of Christ (Rom. 14: 10-12). Too often the child of God earn money, owns or give it without acknowledging the fundamental relationship with God sustains.
1. The Christian must earn money in a way that is worthy of the relationship the Christian has with God. Admonishes us the commandment, "do all to the glory of God" (1 Cor 10:31). It has been divinely ordained that all work (Gen. 3:19;.. 2 Thessalonians 3:10), and Christian has not been exempted. However, for the spiritual believer and educated work it is more than just earn a living; It is to do the will of God. All job, however simple, must be accepted by the Son of God eat a task specifically assigned by God, and should be done for Him, or not done.
The incidental fact that God has good pleasure to give the bread and clothing to their middle pair children of daily work must not obscure the truth greatest that God, in His infinite love, is concerned about the care of their children, and this without reference to his power to make money (Phil 4:19; Heb 13: 5 . .). It is true the saying, "God provides only for those who can not provide for themselves." He takes care of his people at all times, since all they have comes from Him (1 Sam 2: 7).
In relations between men there qu and recognize the need for contracts and salaries, because "the laborer is worthy of his wages" (Lk 1. : 7); but in relation to his Father, the highest ideal of Christian about his work it is that, Whatever you do, do it for God, for love. To him and as anexpression of their devotion to Him. Likewise, it receives has not won, but is the loving Father delicate expression. Such an attitude is not sentimental or little practical; It is the only basis on which the believer can sanctify doing all his work for the glory of God, or it may be able to "be joyful always" (1 Thes. 5:16) amid the burdens of life.
2. Possession of money is a great responsibility for all sincere Christian. In view of the great need is observed in all directions and the immeasurable good that money can do, all spiritual Christian must face the practical issue concerning the retention of their possessions in their possession.Without doubt, often the will of God is that one retains ownership; but the Christian does not render this for granted. You should only keep their property when God specifically directs him about it , and should be under its control. The reasons that work on men, rich and poor , "the desire to be rich (1 Timothy 6: 8- 9, 17-18; James 1:11; Hebrews 10:.... 5; Philippians 4:11), the desire to prevent algae for the day of need (Matthew 6: 25-34) and the desire to provide for others "are praiseworthy only to the extent that fulfill the will of God specifically revealed to each individual.
3. Giving money that Christian has won is an important aspect of any service that the believer gives to God. He and money are root of many evils, and spending money, and its acquisition and possession, it is expected that the Christian is in a relationship of grace with God. This relationship assumes that he has given to God first can dedication unrestricted (2 Cor 8: 5); and a true dedication to God I includes everything one is and has (1 Cor 6:20; 7:23; 1 Peter 1: 18- 19) "life, time, energy, skills, ideals and possessions with regard to giving money, the principle of grace includes recognition by the believer, the sovereign authority of God over all that the believer is and has, and contrasts with the legal system of the Old Testament of the tithes were in force eat a part of the law until the law was put to the side (Jn 1: 16-. 17; Rom 6:14; 7:. 1-6; 2 Corinthians 3: 1-18; Gal 3. .. 19-25; 5:18; Eph 2:15; Col. 2:14) Although some principles of the law have followed and reaffirmed under grace, coma Sabbath observance, tithing is not imposed on the believer of this dispensation. So eat the Lord 's day exceeded the legal standing and has adapted to the principles of grace in a way that the Sabbath could not, tithing has been exceeded pair a new system of giving that adapts to the teachings of grace a way that tithing could not do it .
In 2 Corinthians 8: 1 - 9:15 summarized what the grace to low, illustrated pair the experience of the saints in Corinth.
In this passage we discover:
A) Christ was their example. The way the Lord gave himself (2 Cor 8: 9) is the pattern of all giving of gifts under grace. He did not give a tenth; He gave everything.
B) His gift was their deep poverty. Here a surprising combination of phrases to describe what the Corinthians experienced in their action to give (2 Cor 8 used: 2): "in great trial of affliction" abundance of his joy, "deep poverty , " rich generosity. In addition, about liberality despite great poverty, we must remember that the offering of the widow (Lk . 21: 1 -4), which was thesubject of praise from our Lord, was not a part, but everything she give it.
C) The donation of them was not even command or by necessity. Under the law, tithing was a commandment and his payment was a necessity; low grace God is not seeking the gift, but an expression of devotion on the part of the giver. Under grace no law is imposed, and no amount stipulated in giving; and although it is true that God works in the heart surrendered to will eat their willingness to par (Phil 2:13.) He is pleased only in the offering given cheerfully (2 Cor 9: 7).
If there is a law that will determine the amount to be given, would undoubtedly those who would try to meet the payment , even against their own wishes. Thus the offering of them would be made ​​"grudgingly" and "necessity". If it is said that to sustain the gospel work should be money no matter if it was given with joy can sadness, we can answer that what meets the desired purpose is not the amount given, but the divine blessing on the offerings.
Christ fed five thousand people with five loaves and two fishes. There is abundant evidence to show that wherever the children of God have fulfilled their privilege of giving low grace, his liberality has given a coma result have "always all sufficiency in everything," which has made believers abound in good works, because God is able to do what even the grace of giving "may abound in every believer (2 Cor 9: 8).
D) The early Christians "themselves" occurred first. The acceptable offering is preceded by a complete surrender of himself (2 Co 8: 5 . ). This suggests the important truth that giving low grace, like giving under the law, is limited to a certain class of people. Tithing was never imposed by God to another nation outside of Israel. Thus the offering is limited to Christian believers and is more acceptable when it is given by believers who have given their lives to theLord.
E) In addition, Christians in the early church gave systematically. As with tithes, a systematic regularity in giving under grace is suggested. "Every first day of the week let every one of you lay by him, as he may prosper" (1 Cor 16: 2). This order was addressed to "everyone" (every Christian), and this does not excuse anyone; giving must be what has departed for it.
F) God sustains the giver. God will sustain the offering of grace with their unlimited temporal resources (2 Cor 9: 8- 10; Luke 6:38.). In this connection you can see that those who give so much as a tenth, normally thrive on things temporal ; but eat the believer can not be related to the law (Gal . 5: 1), it is clear that this prosperity is the fulfillment of the promise low grace, and not fulfilling promises low law. So no blessing is dependent on a decimate accurately.
The blessings are granted because the heart has been expressed through the offering. It is clear that there will be an offering made to God in your heart that He -Grace not recognize. In this there is no opportunity for clever people become rich.
The offering should be at heart, and God's response will be according to His perfect will to his son. He can answer giving materials, or by temporal blessings riches as he deems appropriate.
G) The true riches are God 's . The Corinthian Christians were enriched can heavenly possessions.You can be rich in possessions of this world and not being rich toward God (Lk. 12:21). Such people invitation extends to purchasing the Lord gold that is refined in fire . (Rev. 3:18). By mean of the absolute poverty of Christ in His death, everyone can be rich (2 Cor 8: 9); You may be rich in faith (James 2: 5 . ) And rich in good open (. 1 Tim 6:18); but in Christ Jesus the believer receives the "riches of His grace (Eph . 1: 7) and the riches of His glory" (Eph 3:16.).
1. Who was delivered primarily divine service?
2. Make a contrast between the priesthoods of the Old and New Testaments in the character of their service.
3. In what sense was similar service in both Testaments sacrifices?
4. What particular form is expected that the New Testament priest devote himself to God voluntarily?
5. What is the difference between dedication and consecration?
6. What can experience the believer priest in the New Testament if surrenders to God?
7. Name the four sacrifices of the New Testament priest.
8. Make a contrast between the ceremony bath Old Testament priest and partial washing in the laver of bronze.
9. How does the purification of the Old Testament priest announces the purification of the priest of the New?
10. How does the priest worship is related?
11. What prohibitions were given about worship in the Old Testament, and coma apply the priest of the New Testament?
12 . Compare the work of the priest of the Old Testament with the other priests.
13. , compare the work of Christ our high priest eat and eat our work priests.
14. How the diversity of gifts related to the service of the priest of the New Testament?
15. ¿.How carnality affects the exercise of a spiritual gift?
16. ¿Cuá1es are the three phases of Christian stewardship?
17. How to obtain the money it relates to the Christian God can walk?
18. In what sense the possession of money becomes a responsibility of every sincere Christian?
19. What heartfelt giving money reflects the grace of Christian relationship with God?
20. In what sense is Christ our models in giving?
21. What is the relationship between giving and poverty?
22. How does it relate the given to the commandment and need?
23. How does it relate to give to give himself first?
24. What it is to systematically?
25. How does God sustains the giver?
26. Establish a contrast between earthly riches and heavenly riches.


As we saw in Romans 12: 1-2 and Hebrews 13: 15-16, Christian, as a Christian priest, he is occupied with four sacrifices:
1) The sacrifice of his body (Romans 12: 1- 2);.
2) the sacrifice of praise (Heb 13:15).;
3) the sacrifice of good works (Heb 13:16).; Y:
4) the sacrifice of stewardship or action presented to the term "mutual aid not forget" (Heb. 13:16).
God is pleased with such sacrifices (Heb. 13:16). We have already considered the sacrifice of good works and stewardship of possessions temporary in the previous chapter, so we will now consider the work of the believer priest in prayer and praise to God that form the essential part of worship.
In the present age worship it is not a matter of form or circumstances, but in the words of Christ to the Samaritan woman: "God is Spirit ; and those who worship him in spirit and in truth must worship "(Jn. 4:24). Consequently, worship is not confined to sacred services in great cathedrals; It is the heart of Christian worship to express praise and intercession with his Heavenly Father in the name of Christ. Prayer and praise are the main elements of worship and are acts of direct communion of men with God. The study of the doctrine of prayer and praise in the Old and New Testaments shows that there is a progressive revelation and a growing privilege.


While personal and private prayer has been a practice of the pious men through all ages, it is clear that prayer, in the main, was offered by the patriarch for his home (Job 1: 5) and in the period extending from Moses to Christ, was offered by the priests and rulers in behalf of his people.Through the ages included in this period the basis of prayer was to invoke the covenants of the Lord (1 Kings 8: 22-26; Neh 9:32; Dn 9:.. 4) and its holy character (Gen. . 18:25; Ex 32: 11-14), and must be after shedding the blood of the sacrifice (Heb 9: 7)...


The messianic claim of Christ and the reign of his party was rejected by the nation of Israel; but during the first days of his preaching , and when the kingdom was offered to Israel, he taught his disciples to pray for the kingdom that was to establish on earth.
The known prayer the Lord 's Prayer in Matthew 6: 9-13 and includes the request (Mt. 6:10) "Thy kingdom come." This prayer is primarily in view of the realization of the reign on earth in the millennium when Christ reigns as supreme ruler on earth. The doxology concludes contained in Matthew 6:13: "For thine is e kingdom and the power and the glory, for ever. Amen". This doxology is not found in many ancient manuscripts of the Gospel of Matthew and is omitted in the parallel account in Luke 11: 2-4. Many believe that was added by the copyists of Scripture as an appropriate way to conclude the prayer. Whether it has formed part of Matthew originally or not, it is a fact that makes a correct statement regarding the doctrine of the future kingdom.
Because the Lord 's Prayer also includes other appropriate matters for all ages and circumstances, such horn worship the Father, the petition for daily bread and deliverance from temptation, often taken as a model prayer. However, it is doubtful that there was the intention of Christ. True prayer of the Lord is found in John 17, where our Lord prayed for his church in full recognition of the purpose of Di for his church in the present age.
Some have argued that the Our Father is improperly used in this era, and yet, because of its many features that make it suitable for all times and its simplicity has become very dear to many believers; even more is not improper for those currently living yearn c prayer the coming of the millennial kingdom. However, it should be clearly understood that this kingdom will not come by human effort before the second coming of Christ, as some have taught, but waiting for the glorious return of Christ, who through his power will establish his kingdom on earth.


In John 17 he presents the Lord 's Prayer reveals true freedom to the highest place in the communion between Father and Son. In this chapter , Christ exercises His office of High Priest, and the subject of his prayer is the need of believers on earth in the age to come after Pentecost.
While he was on earth before his death, Christ spent a long time in prayer (Matthew 14:23) even all night (Lk. 6:12), and it is likely that the form of his prayer was the same family communion with his Father who is in John 17. Christ's prayer does not seem to depend on the promises or agreements, but rather rests in his own person and the priestly work of sacrifice. Prayer d Christ, especially in John 17, is therefore a revelation of intercessory work of Christ on the right hand d God the Father and continues throughout the present dispensation.


Prayer is not the same across all ages, but like all other human responsibilities, be adapted to the various dispensations. With the breakthrough of the disclosure provided by the New Tes catkin, prayer acquires new state of prayer in the name of Christ in the full revelation of his sacrifice on the cross.
Among the seven salient features of the life of the believer under grace with Christ mentioned in the upper room and in Gethsemane (Jn . 13: 1 - 17:26) prayer is included. Christ's teaching on the vital subject of prayer is given in three passages (Jn 14: 12-14; 15: 7 . ; 16: 23-24). According to the word of Christ, this possibility of prayer under grace rises above earthly limitations in the sphere of infinite relationships that get in the new creation. This form of prayer can be considered under four aspects.
1. The function of prayer includes not only praise but the presentation of the needs of the believer in the Lord's presence, and intercession for others.
Rationalism teaches that prayer is unreasonable because an omniscient God knows better than the man who prays what it needs. But God, in his sovereignty, he ordered prayer as the means to fulfill his will in the world and has instructed those who believe in Him to submit their requests. The importance of prayer is revealed in John 14: 13-14, where Christ promised to do everything that we were asking him his name. Consequently, God has elevated the importance of prayer to the point that God has largely conditioned their action to the faithful prayer of the believer.
This responsibility is established thing. It is no longer a matter of rationality; It is a matter of adjustment. We probably can not understand all that is behind it, but we know that in the ministry of prayer God's son is introduced into a vital partnership with God's work in a way that otherwise could not participate. Put as Christians can participate in the glory that follows is given the opportunity to participate in achieving it. This liability partnership is not extended to the believer as a special concession; It is the normal function of a person which has been shed atoning blood (Heb. 10: 19-20), and has been vitally united with Christ in the new. Creation. It is not unreasonable that a person and living part of Christ (Eph. 5:30) take part in his service in his glory.
Notably, in connection with the announcement of the new office of prayer as a society in the implementation of the plan it is that Christ said: "The works that I do, he will do also; and greater the will" (Jn. 14:12), a phrase that is immediately followed by the safe assertion that only He undertakes the task of answering this prayer ministry. So vital it is this union of effort between prayer and what God will work in their response that says that the believer is the one that makes the greatest works.
2. The privilege of praying in the name of the Lord Jesus under grace extends to every child of God, prayer gives a characteristic that rises to an infinite degree that rises above all other forms of prayer that has existed in the past or exist in the future. Also, this form of prayer surpasses all previous privileges; because when Christ said, "Until now you have asked nothing in my name" (John 16:24.), and so dismissed any other basis of prayer that had existed.
We can be sure that the name of the Lord Jesus Christ attracts the attention of the Father and that the Father not only heard when that name is used, they will be inclined to do what is asked for His beloved Son. The name of Christ is equivalent to the person of Christ, and the name is not given to believers to be used as a spell. Prayer in the name of Christ includes recognition of himself as a living part of Christ in the new creation and, therefore, limits the subjects of prayer to those projects which are in direct line with the purposes and the glory of Christ. It is a prayer that Christ could pronounce.
Since pray in the name of Christ is like putting the signing of Christ to our request, it is reasonable that the sentence that limitation. It is having said that sometimes spiritual poverty if it is due to thefact that we do not ask, Santiago goes on to say that "You ask and do not receive, because you ask with wrong motives, your lusts" (James 4: 2-3). So prayer can become, or an attraction for the things of me, or a way to achieve the things of Christ. The believer, having been saved from myself and being vitally united to Christ (2 Cor 5: 17-18; Cal . 3: 3), is no longer concerned about the self. This is not to say that the best interests of the believer are abandoned; It is to assert that these interests arenow considered as belonging to the new sphere in which Christ is all in all. Being in Christ, it is normal for us to pray in his name and is abnormal only pray for the wishes I have nothing to do with the glory of Christ.
Since prayer is only possible on the basis of gore and under the vital believer's union with Christ, the prayer of the unsaved can not be accepted by God.
3. The scope of prayer under grace is stated in the phrase "everything" but not without any reasonable limitations. It is all I ask in my name, according to the purpose and the glory of Christ.Before it possible to offer true prayer, the heart must conform to the mind of Christ. "If you remain in me and my abide words in you, ask whatever you want (Jn . 15: 7); this is true, because the son of God in this setting of heart will ask only for things that are within the sphere the will of God.
Under grace there is perfect freedom of action for the one in whom God is working and will and to do of his good pleasure (Phil. 2:13). There is also an unrestricted freedom of petition for praying in the will of God. The believer who is filled with the Holy Spirit is said "equally from the Spirit helps us in our weakness because what we should pray horn should not know, but the Spirit himself intercedes for us with groans. But he who searches the hearts knows what the mind of the Spirit, because according to the will of God intercedes for. Santos "(Rom . 8: 26-27). The prospect of prayer under grace is not close; It is as infinite as eternal interests of those in whose name we have the privilege of praying.
4. Every faithful believer should pay careful attention to the practice of prayer. It is highly important that believers observe a regular schedule of prayer. Should avoid all irreverent use of prayer or duplication that characterize the pagan world, and should follow the divine order prescribed for prayer under grace. This is stated in the following words: "In that day shall ask me nothing. Verily, verily I say, that whatever you ask the Father in My name He will give you "(Jn. 16:23), and prayer will be made ​​in the Spirit (Jud. 20).
This order has not been imposed arbitrarily. However, lead prayer to Christ is to abandon its mediation praying to Him instead of praying through Him, sacrificing, therefore, more vital trait low grace prayer: prayer in his name. Lead the prayer the Spirit of God is to pray to the Spirit, instead of praying for him, and this means that up to that point are depending on our own sufficiency .
Then it could be concluded that, under grace, prayer should be addressed to the Father in the name of the Son and the power is íritu Santo.


True thanksgiving is the voluntary expression of a heartfelt gratitude for the benefits received. Itseffectiveness depends on the sincerity and intensity depends on the value to be given to the benefits received (2 Cor 9:11). Thanksgiving is something completely personal. There are obligations to us and could assume other people, but no one can offer words of thanksgiving in our place (Lev. 22:29).
Thanksgiving is by no means a payment for the benefit received; rather it is acknowledge with gratitude the fact that it has received the benefit is indebted to the giver. Since no payment may be made to God for his countless and immeasurable benefits through Scripture obligation to be grateful to God it is held, and all thanksgiving is closely related to worship and praise.
Under the old order the spiritual relationships of God is expressed in a material way. Among these it was made ​​provision for the offering, the sacrifice of thanksgiving (.;: 22; 116:. 17 Psalm 107 Lv 7:12, 13, 15). Similarly, in this age it is a privilege of believers make offerings and sacrifices of thanksgiving to God. However, if while donating Thanksgiving is offered motif includes a thought of compensation, the essential value of thanksgiving is destroyed.
The subject of prayer is mentioned many times in the Old Testament and frequently in the Psalms.In the Old Testament gives explicit direction for offerings of thanksgiving (Lev. 7: 12-15), and praise and thanksgiving were especially emphasized in the revival was under the direction of Nehemiah (Neh. 12 : 24-40). Similarly, the prophetic message of the Old Testament announces thanksgivings as one of the special features of worship in the coming kingdom (Isaiah 51: 3; Jer 30:19..). Similarly, there are incessant thanksgivings in heaven (Rev. 4: 9; 7:12; 11:17.).
An important feature of Thanksgiving in the Old Testament is the appreciation of the person of God regardless of the benefits received from Him (Ps 30: 4; 95. 2; 97:12; 100: 1-5; 119 : 62). Although it has been constantly neglected, the theme of thanksgiving is important and that kind of praise is reasonable and adequate. It is good to praise you, O Lord (Ps. 92: 1).
In the New Testament the theme of thanksgiving is mentioned about forty-five times, and this form of praise is offered by the temporal and spiritual blessings. The ubiquitous practice of Christ giving thanks for food (Mt. 15:36; 26:27; Mark 8: 6; 14:23; Luke 22:17, 19; John 6:23; 1 Cor. 11. 24) should be an effective example for all believers. The Apostle Paul was also true in this sense (Acts 27:35; Rom. 14: 6; 1 Tim. 4: 3-4.).
Thanksgiving from the apostle Paul is noteworthy. He uses the phrase "Thank God" in relation to Christ the "unspeakable gift" (2 Cor 9:15), concerning the victory over the tomb and was assured by the resurrection (1 Cor 15: 57), and in connection with this victory is ours through Christ (2 Cor 2:14). His thanksgiving to God for believers (1 Thessalonians 1: 2, 3: 9.), In particular by Titus (2 Cor 8:16), and his exhortation in the sense that thanksgivings be given by all men (1 Tim. 2: 1) are equally object lessons for all children of God.
1. The thanksgiving must be relentless. Par as the adorable person of God does not change and its benefits never cease, and since the abundant grace of God redound to the glory of God for thanksgiving of many (2 Cor 4:15), it is reasonable that the actions of thanks be to Him withoutceasing . This form of praise read: "let us offer to God through Him the sacrifice of praise, that is, the fruit of lips that confess his name" (Heb 13:15;. Compare with Eph 1:16; 5.: . 20; Cal 1: 3; 4: 2).This feature Thanksgiving is also emphasized in the Old Testament (Ps 30:12; 79:13; 107:. 22; 116: 17).
2. The thanksgivings should be offered by all as stated in Ephesians 5:20: "Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ." A similar command is found in 1 Thessalonians 5: 18: "in everything give thanks, for this is the will of God for you in Christ Jesus" (cf. with Philippians 4: 6; Cal . 2: 7; 3:17.). There is much distance between giving thanks always for all and thank sometimes and for some things. However, having accepted that those who love God all things work together for good, it is right to give thanks to God for all things. This praise, honoring God can be given only by those who are saved and are filled withthe Spirit (Eph . 5: 18-20). Daniel thanked God in front of the death sentence (Dn 6:10.) And Jonah thanked God from the belly of the fish and from the deep sea (Jon . 2: 9).
The abundant sin of ingratitude toward God is illustrated by one of the registered events in the life of Jesus. Christ cleansed ten lepers , but only one returned to give thanks, and he was a Samaritan (Lk . 17: 11- 19). Here we should note that ingratitude is a sin, and is included as one of the sins of the last days (2 Tim . 3: 2). There is probably sincere gratitude from many unbelievers who try to be grateful to God for temporary benefits; but unfortunately they fail to not appreciate the gift of his Son, which makes them very unpleasant in the sight of God 's people.
In the United States it was established a day called Thanksgiving. It was established by believers and believers recognizing that the sinner who rejects Christ can not provide an acceptable action thank God.
1. What are the four sacrifices of the Christian priest?
2. What significance do you attribute to the fact that praise is one of the four sacrifices?
3. What form of worship is related to the manner and circumstances?
4. What was the kind of prayer before the first coming of Christ?
5. What was the purpose of the Lord's prayer known as the Lord 's Prayer in Matthew 6: 9-13?
6. In what sense is appropriate to pray for the coming of the Kingdom?
7. Why John 17 should be considered as the true Lord 's Prayer?
8. What do we learn from the Scriptures about the prayer life of Christ, and how John 17 indicates the shape of your requests?
9. Why in the present dispensation of grace the function of prayer includes intercession despite the omniscience of God?
10. How secure is the believer that God will take care to answer your requests?
11. What does it mean to pray in the name of the Lord Jesus Christ, and gives us security as this?
12. What are the twin dangers raised by Santiago regarding prayer?
13. What is the perspective unlimited low sentence grace?
14. How it is related the Spirit with our prayers?
15. What are the dangers of not having regular periods of prayer, on the one hand, and duplication, on the other?
17. Why thanksgiving to God is a very personal thing?
18. In what sense is the thanksgiving sacrifice?
19. How to relate to God thanksgiving in contrast to his works?
20. What are some notable illustrations of Thanksgiving in the New Testament?
21. What are two important features of thanksgiving highlighted in the New Testament?
22. Why is it a sin not to express thanksgiving?
23. Why only believers can offer thanksgiving that have real value?



The church, as the body of Christ, includes all Christians who have joined Christ as head of the body through baptism of the Spirit. The church as an organism has been ordered on the basis of the same principle of the human body, because each part relates to the other parts and the whole body is related to the head that directs the body. The body of Christ does not need essentially an organization, since their relationship is spiritual and supernatural.
However, in the local church, both in biblical times like now, you need to have some organization in practice.
In the history of the church are three forms of church government, each of which has its roots in apostolic times.
1. The Episcopal form of government recognizes a bishop, or church leader, whatever it is called, which, by virtue of his office, has power to direct the local church. This has given rise to the complex organization of the Roman Catholic Church, or the simplest systems of the Episcopal Church and the Methodist Church, in which bishops are appointed to supervise the activities of churches in a particular area.
2. A representative form of government that recognizes the authority of duly appointed representatives of local churches, usually grouped geographically, as in the case of the Reformed and Presbyterian churches. Representatives of a group of local churches (chancel) sometimes fall under the jurisdiction of one more body or synod, which in turn may be under the authority of a larger body called the general assembly. Although the rules vary and the extent of power, the idea is that the constituted authority of the church exert duly elected representatives.
3. How congregation of government is that which puts the authority in the local congregation, and important matters are decided by congregations without considering the authority of other churches or officers. This form of government is in the Congregational churches, churches of the disciples and Baptist churches. While local churches may be subject to some degree higher, committees or official bodies, the concept of a Congregational church is that the local church determines its own affairs, chooses and orders his ministers and directs the use of their income.
To some extent the three forms of government are in the early church. Some of the early churches recognize that the apostles have the primary authority. However, this seems to have ended with the first generation of Christians. In the Jerusalem council representative government illustrated. (Acts. 15), where the apostles and elders were gathered regarded as an authority on doctrinal issues raised in the churches. However, strictly speaking, they were not elected nor were representatives of the church in the modern sense. As churches matured and no longer needed the apostolic supervision, it appears that the government was going to local churches themselves. This seems to be the situation in the case of the seven churches of Asia mentioned in Revelation 2 3 which were not subject to human authority but remained under the authority of Christ himself. It is doubtful if the Scriptures authorize a large and complex government as sometimes seen in the modern church, and it would seem necessary to the biblical simplicity.


The concept of church order is associated with who have authority in the local church and provide leadership for her. In the New Testament local church it included persons designated as bishops and elders and leaders who were responsible for the local church. It is likely that bishops and elders were the same people although the titles were somewhat different in meaning.
The concept of elder in the New Testament probably derived from the elders who exercised authority over Israel (Matthew 16:21; 26:47, 57; Acts . , 4: 5, 23) and pointed to a mature judgment and worthy of a position of authority. Hence, an old man was a person who had personal qualities that qualified him for leadership, while the term "bishop" or "overseer" described the office or function of the person. The bishop was always old, but it was not always an old bishop under certain circumstances, that is, could have the qualities without exercising the office. It seems that usually the words had been used in an identical meaning in the early church (Tit . 1: 5, 7).
In the apostolic age bishops and elders in a local church they were several, but perhaps some leaders had more authority than others. The bishops and elders received the burden of certain responsibilities such as govern the church (1 Tim . 3: 4- 5; 5:17), had to protect the church against the moral or theological error (Titus 1: 9.) And should manage or supervise the church in the way a shepherd would his flock (Jn 21:16; Acts 20:28; He 13:17; 1 Peter 5:... 2). Although they were appointed by the apostles, it seems that as churches matured the church itself was the one who made ​​the appointment, and the appointment was a recognition of their spiritual qualities that qualified for leadership roles (Acts 14:23.; 20:28; Titus 1: 5; 1 Peter 5: 2 . ).
In addition to the elders and bishops, deacons others were appointed. In the early church they were concerned in caring for the needy and minister to the physical needs, but they could also have spiritual gifts (Acts 6: 1-6; 1 Tim. 3: 8-13.). As the elderly, were set apart to his office by the apostles (Acts 6: 6; 13: 3.; 2 Tim. 1: 6) or could be appointed by the elders (1 Tim 4:14.) In the early church.As in the case of elders and bishops distinction must be made between the office of deacon and deacon ministry could develop. Felipe is an illustration of a person who had the office of deacon but for spiritual gift was an evangelist (Acts 6: 5; 21: 8.).
In the church today some churches tend to recognize one shepherd as the elderly and other officers who assist him in spiritual tasks as deacons. However, this seems to be based on a biblical practice.

C. Ordinances of the Church

Most Protestant churches recognize only two ordinances: baptism and the Lord's Supper. Exceptions are certain ecclesiastical bodies, including ordinances include the washing of the feet, in the way that Christ washed the feet of his disciples (Jn. 13).
The Roman Catholic Church adds a number of ordinances. Only baptism and the Lord's Supper are universally recognized.
1. The ordinance of baptism with water has been subject to countless controversies in the history of the church and has resulted in significant ivisiones in the organized church. In general, discussions have befallen two points important:
A) if water baptism is only a ritual or actually gives some spiritual benefit to the recipient;
B) the question of how, if baptism is by immersion or effusion can validly administered, referring to baptism by sprinkling or effusion of water on the baptized.
Those who hold that water baptism is a ritual, believe that it represents a spiritual truth, but that in itself makes no supernatural grace to the baptized person. The concept that baptism is a ritual is the best interpretation. Those who argue that water baptism confers a special grace vary widely in the extent that the benefits baptism the baptized person.
Some believe in regeneration baptismal , ie applied water in baptism affects the new birth of the believer; others argue that only provides a grace or inclination toward faith and obedience of the gospel. Those who oppose the idea of baptism as a ritual only refer to baptism as a real baptism inseparably linked with Spirit baptism and the new birth of the believer.
The second problem arises in connection with the mode of baptism. Here the controversy revolves around the question of whether the word "baptize" is used in primary or secondary sense. The primary meaning of baptism is "dip" or "get into" something, for example water. The Greek word for "diving" is not used to give the idea of baptism with water. Consequently some argue that baptism is used in the secondary sense of initiation by which one moves from an old relationship to a new relationship.
Christ referred to his death as a baptism (Matthew 20: 22-23), and the Israelites crossed the Red Sea without water touch them are identified as baptized in the cloud and in the sea (1 Cor 10: 2).In this the argument that physical immersion in water is not necessary in the biblical baptism it is based.
In the history of the church it emerged practice spill water on the baptized person pursuant symbol outpouring of the Spirit in salvation, or the application of water in smaller amount, called baptism by sprinkling. The history of this doctrine has been characterized by endless discussions. In some cases, like the example of the baptism of Christ, the implications seem toindicate that he was baptized by immersion. In other cases, as in the baptism of the Philippian jailer (Acts. 16:33), it argues that it is highly unlikely that the jailer and his house may have been submerged in the darkness of the morning before dawn, and baptism normally It should have been by spraying while they were still in the house.
As baptism by immersion is recognized by all as a ritual baptism, the tendency has been tocontinue this way in many evangelical churches rather than enter the controversy over whether the effusion is the legitimate mode of baptism. Undoubtedly, there has been excessive importance to the mode of baptism, as the most important issue is whether the individual has been born again and has been baptized by the Holy Spirit into the body of Christ. In dictionariesBible you can find arguments for and against the various definitions of the mode and meaning of baptism.
Another problem about the baptism as a ritual is the question of infant baptism as opposed to the baptism of believers. There is relatively little biblical evidence for infant baptism. Its adherents normally considered infant baptism as the contemporary expression of the separation of a child to God, an act that Israel was represented by circumcision. Although there were whole families baptism, as in Acts 16, which presumably included some children, there is a clear case of infant baptism in the Bible.
Consequently, most evangelicals prefer a dedication service, leaving water baptism for the moment there is a recognition of true faith in Christ from people who have enough to make that decision with age discrimination.
The practice of infant baptism only can be an expression of confidence and hope parents that their child will eventually reach salvation. In any case, adult baptism should follow the evidence of true faith in Christ.
Although the mode of baptism is not necessarily linked to the issue of infant baptism, infants, generally speaking, are baptized by affusion and not by immersion, and who accept the immersion as the only mode of baptism, usually they accept only the baptism of people they have put their faith in Christ.
Whatever the mode of baptism, the ultimate meaning is that the believer is separated from what was without Christ to be what is in Christ, participating in the benefits of the death and resurrection of Christ. The early church observed the rite of baptism constantly, and practically all branches of the church practice baptism in some way today.
2. The ordinance of the Lord's Supper was instituted the night before the crucifixion of Christ as a symbolic representation of the participation of the believer in the benefits of his death. As such, it has happened to the Passover that the Jews have consistently held since their departure from Egypt.
According to the statement given in 1 Corinthians 11: 23-29, to order his disciples to eat bread, Jesus told them that the bread represented his body that would be sacrificed for them. They should observe this ritual during his absence in memory of Christ . Christ declared that the glass of wine was the new covenant in his blood; to drink the cup would remember Christ especially in his death. Should observe this celebration until his return.
The history of the church has seen endless controversies around the Lord's Supper. In general they have highlighted three main points of view. The Roman Catholic Church has held the doctrine of "transubstantiation , " that is, the bread and wine become the body and blood of Christ and the person participating in them is literally participating in the body and blood of Christ although their senses to recognize that the elements remain bread and wine. A second view is supported by the Lutherans and is called "consubstanciación" although the word is not accepted by Lutherans. This view holds that, though, the bread remains bread. the wine remains wine, is both elements, the presence of the body of Christ, and thus one part of the body of Christ by observing the Lord's Supper.
A third view is supported by Zwingli memorial called point view and argues that the observance of the Lord's Supper is a "remembrance" of his death without any supernatural elements change occurs. Calvin held a variant of this according to which Christ was spiritually in the elements.
Scripture seems to support the point of view memorial, and items that contain or symbolize Christ's presence would be rather a recognition of his absence. In keeping with this, the Lord's Supper should be celebrated until He comes.
Proper observance of the Supper Lord should consider the careful instruction of the apostle Paul in 1 Corinthians 11: 27-29. The Lord's Supper should be observed with due reverence and after a self -examination. The dinner participating in a careless manner or unworthy brings condemnation upon themselves. Paul says, "Therefore let a man examine himself, and so eat the bread and drink of the cup (1 Cor 11:28).
Many Christians have seen, with much justice, that the Lord's Supper is a sacred time of commemoration of the death of Christ and what it means for the individual Christian. As Paul says, is a time of internal examination, a moment of confession of sins and restoration. In addition, it is a reminder of the wonderful benefits that have reached every believer through Christ's death.
Just as the Lord's Supper points to the historical fact of the first coming of Christ and His death on the cross, it should also point to his second coming as the observance of the Lord's Supper cease.While not a clear indication of the frequency of compliance occurs, it seems likely that the early Christians practiced frequently, perhaps a frequency of once a week when they met the "first" day to celebrate the resurrection of Christ. In any case, observance of the Lord's Supper should not be distant in time, but in respectful and appropriate to his command to do until he comes obedience.
1. Make a contrast between the concepts of the church as a body and the church as an organization.
2. What are the three forms of church government found in church history?
3. What are the essential characteristics of the episcopal form of government?
4. What are the characteristics of the representative form of government, and how it looks in some denominations of this?
5. What are the characteristics of the congregational form of government, and how it is represented in the churches today?
6. In what sense episcopal government is in the early church?
7. How representative government is illustrated in the early Church?
8. How does the Congregational government is recognized in the early church?
9. According to the Scriptures, what are the bishops and elders, and what distinction between them?
10. What were the responsibilities of a bishop?
11. What it was the office of a deacon, and what responsibilities were given?
12. What are the main ordinances of the church?
13. What additions to the usual two ordinances there today?
14. What is meant when it is said that baptism is considered a ritual?
15. What it is the meaning of baptism when it claims to have real spiritual benefits?
16. What are the different views about the mode of baptism?
17. How does the way it relates to the primary and secondary meanings of the word "baptize"?
18. What illustrations are found in the New Testament baptism in a secondary sense?
19. What example cited in support of the dive?
20. What example cited in support of the drenching, whether spraying or sprinkling?
21. How important is the mode of baptism?
22. Why hold some infant baptism?
23. Why do some oppose infant baptism as biblical teaching?
24. If infant baptism is practiced, what is the limitation of its meaning?
25. What is the ultimate meaning of baptism regardless of the mode?
26. When was instituted the Lord's Supper?
27. What instructions did Christ to his disciples about the meaning of the bread and wine?
28. What are the three main views about the Lord's Supper?
29. What is meant by doctrine of transubstantiation, and who holds that view?
30. What view holds church Lutheran generally?
31. What is the point of commemorative view of Zwingli, Calvin held and what variant?
32. What point of view about the Lord's Supper seems more biblical support?
33. What preparation is necessary to participate in the Lord's Supper?
34. Describe the double meaning of the Lord's Supper with reference to the history and prophecy.


A. SEVEN FIGURES Christ and His Church

In Scripture seven figures used ara reveal the relationship between Christ and his church.
1. The shepherd and sheep appearing announced in Psalm 23 are used in John 10, where Christ is the Shepherd and those who believe are the sheep. According to this passage:
A) Christ came through the door, that is, through the chosen lineage of David;
B) He is the true shepherd, who follow the sheep;
C) Christ is also the Sheep Gate, the gateway to salvation and the door to security (Jn . 10: 28-29);
D) Pastor gives food and life to the sheep;
E) In contrast, other pastors are only employees who do not give his life for his sheep;
F) no communion between the sheep and the shepherd; as the Father knows the Son and the Son knows the Father, the sheep know the shepherd;
G) although Israel belonged to a different fold in the Old Testament, in the current era there isone fold and one Shepherd, in which Jews and gentiles alike have salvation (Jn 10:16).;
H) as Pastor, Christ not only puts his life for his sheep, but always lives to intercede for them and give them spiritual life and the necessary food (Heb. 7:25). According to Psalm 23: 1, " TheLord is my shepherd; I shall not want. "
2. Christ is the true vine, and believers are the branches. Although Israel was linked with God in the figure of the vine in the Old Testament, Christ is the true Vine and believers are the branches, according to John 15. Figure speaks of union with Christ and communion with Christ. It exhorts believers to remain in unbroken fellowship with Christ (15:10), and the result of abiding in Him is cleaning or pruning (v. 2), effective prayer (v. 7), heavenly joy (v . 11) and eternal truth (v. 16).The true center of the vine and the branches is that the believer can not enjoy the Christian life or be fruitful in their service without being vitally united with Christ, the true vine.
3. Christ is the cornerstone, and the church building comprises Las Piedras. In contrast to the Old Testament, Israel had a temple (Ex . 25: 8), the church is a temple (Eph 2:21.). In the figure, Christ is presented as the chief cornerstone and believers as building stones (Eph . 2: 19-22). This purpose of God is building His church (Matthew 16:18). In the construction of the church as a building, every stone is a living stone because it participates in the divine nature (1 Peter 2: 5);Christ is the chief cornerstone and the foundation (1 Cor 3:11; Eph 2: 20-22; 1 Peter 2:.. 6); and the building as a whole becomes a "dwelling place of God in the Spirit" (Eph. 2:22). In the figure of the building it is clear that every believer depends on Christ as the foundation, and as acornerstone, and building stones likewise reveal the interdependence of believers, being the building as a whole, the temple of God in the spirit.
4. The New Testament presents Christ as our High Priest and believers as priests. As it noted instudies above, if the believer as a priest has a fourfold sacrifice:
A) offers a sacrifice, presenting himself once and forever to God (Rom . 12: 1-2);
B) offers a service of worship, giving praise and thanksgiving to God (Heb 13:15), including a service of intercession or prayer for their own needs and those of others (Rom 8:.. 26-27; Col. 4:12; 1 Tim . 2: 1; Hebrews 10: 19-22).. Christ, as our High Priest, enters heaven through His shed blood on Calvary (Heb 4: 14-16; 9:24; 10: 19-22 . ) And now intercedes for us (Rom 8:34. ; I 7:25).. As members of a royal priesthood, it is important to note that believers also offer:
C) the sacrifice of good works, and:
D) the sacrifice of his person , besides having offered their bodies as a living sacrifice (Heb. 13:16).
5. Christ as the Head and the church as the body of Christ reveal the present purpose of God. This figure will give considera n separate and more detail a little later in this chapter.
6. Christ as the second Adam and the church as a new creation is a figure that Christ as the resurrected, replaces A án, head of the old order, and becomes head of the new creatures in Christ. This figure is based on the certainty of the resurrection of Christ and the importance of Christ has established a new order in his resurrection. The believer in Christ by baptism of the Spirit, in contrast to being in Adam. In his new position in Christ, he receives all that Christ made ​​in his favor by providing justice and new life in Christ. Since Christ is the head of the new creation, you need a new commemorative day, the first day of the week, in contrast to the Sabbath (Saturday), which belonged to the old order.
7. Christ as the Bridegroom and the Church as the bride is a prophetic picture of the present and future relationship between Christ and his church. In contrast to Israel, presented in the Old Testament as an unfaithful wife to the Lord, the church is revealed in the New Testament as a virgin who awaits the coming of the Bridegroom. This will be the subject of extensive discussion later in this chapter. Like the church, the body of Christ, is the figure most important that reveals the present purpose of God and the church as the wife is the most important figure that reveals the future relationship of the Church with Christ.


The discussion of the baptism of the Spirit in a previous chapter brought to light the neo-testamentary disclosure of united and incorporated in the body of Christ by baptism of the Spirit church, according to the statement of 1 Corinthians 12:13: "For by one one Spirit are we all baptized into one body, whether Jews or Greeks, whether slaves or free; and have been all made to drink of one spirit. "
In this figure three truths of great importance are presented:
1) the church is a body that develops by itself;
2) members of the body receive special gifts and assigned special services;
3) the body is a living organism or union.
1. As a body that develops by itself, Ephesians 4: 11-16 presents the church as an entity composed of individuals who have spiritual gifts. Hence some to be apostles, some prophets, evangelists, pastors and teachers. The central truth is that believers not only received the call to serve God in their various capacities, but are equipped to do a particular job for which God has called them .The believer meets its own services when it meets the particular role that has been assigned in the body of Christ and participate in the improvement of the body of Christ (Eph. 4:13).
2. The members of the body of Christ are assigned a specific service that agrees with the gifts they have received. As in the human body the different members have different functions in the body of Christ is the same. It is important that every believer serious consideration to see what gifts God has given you, and then use them to the glory of God. In Romans 12: 3-8 and I Corinthians 12:28 important gifts are mentioned. Every believer has gifts and there are some believers who may have more than others. Spiritual gifts, but sometimes they are related to natural abilities, not to be confused with them.
For example, although a person naturally has the gift of teaching, only God can give the gift of teaching spiritual things.
Spiritual gifts are not obtained searching for them, but by the Spirit who distributes "to each one individually as he wills" (1 Cor 12:11). In the church apostolic some gifts that have followed so far received; others were certainly signs gifts ceased after the first generation of Christians.However, each gift is subject to regulation by the Word of God and is not an adequate basis for pride, being a great responsibility for which every believer will be held accountable.
While local churches can develop complex organizations, God's work is done primarily through the church as an organization led by Christ, the Head, according to the capabilities of each individual member.
Although it is not uncommon for a believer in Christ be asked to serve in an area for which it is not especially gifted, obviously its highest function is to perform the task for which it was incorporated into the body of Christ. In presenting his body a living sacrifice to the Lord can know the perfect will of God (Rom. 12: 1-2).
3. The body is a living organism that is eternally united in Christ. The unity of the body, comprising Jews, gentiles and people of different races and cultures, is presented in Ephesians 1:23; 2: 15-16;3: 6; 4: 12-16; 5:30 pm. The church as the body of Christ has a wonderful unit in which the division between Jew and Gentile is ignored, and both have the same privileges and access to the same grace. The body of Christ accuses a sharp contrast to the relationship between God and Israel and the Gentiles in the Old Testament and is limited to the present age unique situation.
According to Ephesians 3, members of the body involved in the wonderful truth that was hidden from the Old Testament prophets, but revealed in the New, that the Gentiles are heirs, form the same .cuerpo and participate in the same promises in Christ Jews (Eph. 3: 6). The unity of the body emphasized in Ephesians 4: 4-7 is an eternal unit that is the basis of fellowship and Christian service in the current age and the basis for an eternal communion in the coming age.


Of the seven figures of Christ and the church, only the figure of the husband and the wife has a prophetic significance. In contrast to Israel, which was the unfaithful wife of the Lord, the church is represented in the New Testament as the pure virgin waiting for the coming of the Bridegroom (2-Cor 11: 2.). Christ as the Bridegroom and is presented in John 3:29 by John the Baptist.
However, the most important revelation gives Ephesians 5: 25- 33 to illustrate the proper relationship that should exist between husband and wife in Christ.
Here the threefold work of Christ is revealed:
A) in his death, "Christ loved the church and gave himself for it" (v 25).;
B) Christ is made ​​present to sanctify their work, cleanse it with the washing of water by the Word (v 26).;
C) In order to present it to himself a glorious church, not having spot or wrinkle or any such thing, but holy and without blemish (v. 27).
By dying on the cross Christ fulfilled the eastern symbolism of paying a dowry price will need to take a wife. In the current era, through the washing water, the application of the Word of God and the sanctification of the believer, Christ is preparing and purifying his wife for their future relationship. At the end of the century, in the rapture of the church, the bridegroom came for his wife and take them to heaven. She will be presented there as the church reflecting his glory, perfect, without spot or wrinkle, holy, worthy wife of a holy Spouse. The wedding party will continue,probably consummated in spiritual communion of the millennial kingdom, will meet all other saints for the wedding celebration of Christ and his church. This wedding party announced in Revelation 19: 7-8 in the moment when Christ is coming to earth to establish His kingdom.
The love of Christ for His church is revealed in this figure, it is a remarkable demonstration of God's love.
You can mention five characteristics of the love of God.
1 . The eternal duration of God's love springs from the fact that God is love (1 Jn . 4: 8). He has not received the love of own efforts, or by cultivating their person, or consider love as separate from his personality that could leave at will. Love is a vital part of your being. If he had had abeginning, love would have begun when he started. If cease his love, would cease to be an essential part of the person of God. He is what he is, largely, because it is love. God's love can not change. In Israel he said: "With eternal love I have loved you (Jer . 31: 3); and Christ is written: Having loved his own who were in the world, he loved them to the end "(literally:" endless "; Jn 13: 1; cf. 15: 9 . ). The love of God for an individual has no fluctuations or end.
2. God's love motivates his incessant activity. Although God's love manifested itself once and for all in the sacrifice of his beloved Son (Rom 5:.. 8; 1 John 3:16), which was manifested in a moment of time is the revelation of the attitude eternal God to man. If we had been able to see the heart of God before the creation of the material universe, we would have seen that he had already made ​​the provision of the Lamb who was to be sacrificed for the sins of the world (Rev. 5: 6 . ). If we could now look into the heart of God, we would see the same compassion undiminished in favor of the lost manifested in the death of his Son. Christ's death, which occurred at a time, it was not a spasm of divine love; is the announcement to a lost world of eternal and immutable fact of God 's love.
3. The love of God has a clear purity. About this aspect of God's love no human words can describe it . There is no selfishness in divine love; God has never sought benefits for themselves. The he receives nothing; everything gives. Peter exhorts believers to love with a pure heart fervently (1 Pet 1:22); but how few are those who love God for who He is, regardless of its benefits. How different is the love of God! Our judgment leads us to think that He needs our money, our service or our influence. He does not need anything from us; but He needs us, and only because his infinite love can not be satisfied without us. The title "Beloved , " which is directed to believers is highly expressive; because, in their relationship with God, his highest function is to be loved.
4. The love of God has unlimited intensity. The most expensive thing in the world is the blood of Christ, the only Son of God; yet God so loved the world that He gave His only begotten Son. The sacrifice of His Son by men who were yet sinners and enemies seems to reach the farthest reaches of infinity; however, we are speaking of a love that is "much more" than this. It is the love of God for those who have been reconciled and justified through the death of Christ (Rom . 5: 8-10); of course, nothing can separate us from the love of God which is in Christ Jesus our Lord (Rom. 8:39).
5. The love of God has an inexhaustible benevolence. There is no hope for this world without the wonderful love that God has for those who are still sinners. But the love of God is not passive.Moved in an infinite degree for his love, God acted on behalf of those who otherwise would have had to eject from his presence forever. God could not ignore the just condemnation of the sinner than his fair holiness demanded; but he could take upon themselves the curse that should fall upon the sinner: Greater love hath no man than this, that a man lay down his life for his friends (John 15:13.), and this was what he did so that, without violating his own holiness, he could be free to save from guilt (Rom. 3:26). Being free for the vicarious death of Christ, God knows no limitations and does not cease to act until, to his own satisfaction, puts the justly condemned sinner in the highest celestial glory and conformed to the image of Christ.
The saving grace is more than love; It is the love of God released action to impose on their fair trial against the sinner. "By grace you have been saved through faith average" (Eph 2: 8; cf. can . 2: 4; Titus 3: 4-5.).
In addition, God has a perfect hatred for sin that, in return for his love, prepares to save the sinner from his condemnation. Similarly, this hatred for sin, combined with his love, makes God a Father who disciplines his son.
I rebuke and chasten those I love (Revelation 3:19.), And "the Lord loves He chastens" (Heb. 12: 6).
Because of this living union with Christ (1 Cor 6:17), the believer is the object of love of the Father just as the Father loves Christ (Jn. 17:23), and this infinite love never diminishes in time correction to the test.
In addition to these direct manifestations of God's love, they can cite many indirect manifestations.In the New Testament there are few references to human love; the emphasis is rather put in the divine love that has been given and experiment to only the believer who is filled with the Spirit. The message of Romans 5: 5 is that the love of God springs from the Spirit is given to us. Divine love is the fruit of the Spirit (Gal 5:22.); therefore, He is its source. Divine love manifested indirectly passing through the heart of the believer. 1 John emphasizes that if we are born of God, we will love as God loves; 1 Corinthians 13 is a description of the superhuman character of love. There is no comparable ecstasy in this life to free and superabundant influx of God's love.
It should be noted that it is not the love of God what we are considering; it is rather the love that belongs to God. We should note some things about this love:
It is experienced in response to the prayer of Christ (Jn. 17:26). God loves the lost world (Jn 3:16; Eph 2:.. 4), so as certainly abhor the system mundane is evil (1 Jn 2: 1547.). God loves those who has redeemed (John 13: 34-35; 15: 12-14 . ; .; Rom 5: 8; Eph 5:25; 1 John 3:16; 4:12..). God loves the nation of Israel (Jer . 31: 3). God loves those who have wandered away from Him (Lk . 15: 4, 20).God's love is eternal (Jn . 13: 1). God's love is sacrificial, to the point of giving his own Son (John 3:16; 2 Cor . 8: 9; the 5: 2.). In the mystery of this divinely ordained compassion, the apostle Paul was willing to be accursed from Christ for love of his brothers, his kinsmen according to the flesh (Rom . 9: 1-3).
The exercise of divine love is the first commandment of Christ descends grace (Jn 13: 34-35; 15: 12-14.) And should be outstanding characteristic of every Christian (Gal 5:13; Eph. 4:. 2 15; 5: 2, Cal .: 2: 2; 1 Thessalonians 3:12; 4: 9.). Love given by God not obtained by culture, or can be produced by efforts of the flesh. It is the normal experience of those who, having met the requirements, they are filled with the Spirit (Gal. 5:22).


Among the various judgments of Scripture, one of the most important is the judgment of the court of Christ that is judged and rewarded the church. With reference to sin, Scripture teaches that the child of God who is under grace does not come into judgment (John 3:18; 5:24; ~ . 6: 37; Romans 5: 1; 8: 1; 1 Cor . 11:32); in position before God, and on the basis that the punishment of all "past, present and future" sins was brought by Christ as the perfect substitute for the believer is not only beyond condemnation, but being in Christ is accepted by the perfection of Christ (1 Cor 1:30; Eph .1:. 6; Col. 2:10; I 10:14) God is loved as Christ is loved (John 17:23.). But in relation to their daily lives and service to God, the Christian must account before the judgment seat of Christ (Rom 14:10; 2 Cor 5:10; Eph . 6: 8 . ), Trial to be held in the coming of Christ for his people (1 Cor 4: 5; 2 Timothy 4: 8; Rev. 22:12; cf. with Mt. 16:27; Luke 14:14...).
When presented before the great white throne for the final judgment, unbelievers will be judged according to their works (Rev . 20: 11-15). The purpose of this trial is not to determine whether they have been presented to him shall be saved or lost; its purpose is more well determine the degree of punishment due to lost because of his evil deeds Similarly, when the saved come before the judgment seat of Christ, at his coming, are judged by their works not to determine whether to save lost, but to determine the rewards or loss by the service expected of every believer. Those who appear before the judgment seat of Christ will not only be saved and be safe, but already have been taken to heaven, not on the basis of merit or works, but by divine grace made ​​possible by the saving grace of Christ. Under grace, salvation is in no way conditioned by the service or the nature of the believer's life; life and service of the believer become a separate case must be judged by Christ, for we belong to him and him serve.
When all are assembled before "the throne of glory" rewards based on the merit of Israel and the nations will also be given, but this will be done without consideration of the issue of personal salvation (Matthew 25: 31-; cf. with Matthew 6: 2-6; 24:45, 46; 25, 1-46).
In Scripture three important figures used to reveal the nature of the rewards believer in the judgment seat of Christ.
1. In Romans 14: 10-12 signed a stewardship is presented. In connection with the judgment of others is the exhortation: "Why your brother? 0 are you, why do you despise your brother? For all we stand before the judgment seat of Christ. Because it is written , As I live, says the Lord, 'to me every knee will bow, and every tongue will confess to God. So each of us shall give account of himself to God. "
In this passage we are urged not to try to assess the quality of the works of another Christian.This does not mean we should not judge and reject sin, s not respect rather to the quality and value of life. Too often Christians are driven by the desire to criticize others so that their lives seem a little better in his own eyes. In other words, they reduce to nothing his brothers in an effort to exalt themselves.
This passage reveals that every Christian will have to give an account to God. The figure is a butler or person entrusted something. All that the believer has in life, "his intellectual capacity, natural gifts, physical health, spiritual gifts or wealth" is a gift of God for him. While you are more confident, you have more to give account. As stated in 1 Corinthians 6: 19-20: "You are not your own, ye are bought with a price." As stewards, we must give an account before the judgment seat of Christ of all that God has given us, and we are not responsible for what was given to others, but we will have to answer for what was given to us. The key judgment will not be successful or public applause that has had, but faithfulness in using what God has given us.
2. In 1 Corinthians 3: 9-15 believer's life is considered as a building built on Christ as thefoundation.
In determining the strength of this passage should be observed :
A) It has in view only the saved. The personal pronoun "we" and "you" include all saved and excludes all unsaved; Similarly, the word 'some' refers only to who is building on the Rockwhich is Christ Jesus.
B) Having presented the gospel to the Corinthians pair which were saved "salvation provided par the Rock on which the saved are" the apostle Paul compares to an architect expert who has laid the foundation or foundation; but, contrasted with acute this says that every believer itself is raising the superstructure on the one foundation provided by the grace of God.Therefore, the call is for everyone to see how he builds. This is not a reference to the so -called "character building" which has no basis in the passages addressed to the saints of this dispensation; the character of them is the "fruit of the Spirit" (Gal . 5: 22-23) and is performed not by carnal efforts, but by walking in the Spirit (Gal 5:16.). It presents the believer lifting a superstructure of service, or works, it has to be tested by fire, possibly through the eyes of fire of our Lord before which will be presented (Rev. 1:14).
C) The "work" that the Christian is building on Christ can be wood, hay, stubble, the fire can destroy; or may be gold, silver and precious stones that the fire does not destroy , and that in the case of gold and silver, however, purifies.
D) A one whose work remains built on Christ, will be given a reward; but one whose work is burnt suffer loss: not of your salvation, which is ensured through the work of Christ, but their reward. Even when we pass through the fire will test the work of every Christian and suffer the loss of his reward, the same shall be saved.
3. In 1 Corinthians 9: 16-27, and especially in verses 24- 27 , the figure of a used race and win the prize to reveal the quality of life and Christian service. Referring to his own service in preaching the gospel, the apostle asks, "What then is my reward?" The real answer to this question depends, of course, the nature and quality of service rendered to God. Therefore, the apostle continues by recounting their loyalty in the work (verses 18-23); no one will deny the veracity of the report.Christian service then compares to a career in which all believers are participating, and as in a race, only one receives the prize and only for a superior effort.
Similarly, the believer should put all its forces exercise in Christian service, in order to get the full reward, running as if to outdo the others. As the athlete abstains from many things in order to obtain a corruptible crown, the Christian must refrain from in order to get the crown. Self apostle seen in the fact that kept his body in subjection to prevent any unworthy service and not wholeheartedly for others to do it was rejected. The word translated here "eliminated" is adokimos, which is the negative of dokimos; dokimos translated "approved" (Ro 14:18;. 16:10; 1 Cor 11:19; 2 Cor 10:18;. 2 Tim 2:15) ,: so adokimos should be translated "disapproved" since it is no doubt the salvation of the apostle, he is not afraid of being rejected by God forever; afraid of being disproved in the area of ​​service.
The reward of the Christian is sometimes mentioned as a prize (1 Cor 9:24) and sometimes as a crown (1 Cor 9:25; Philippians 4: 1; 1 Thessalonians 2:19; 2 Tim. 4.:. 8; James 1:12; 1 Pet. 5: 4; Rev. 2:10; 3:11).. These crowns can be classified under five divisions representing five forms of service and Christian suffering, and the son of God receives the warning to be careful not to lose the reward (Col. 2:18; 2 John 8;. Ap. 3:11).
The doctrine of rewards is the necessary counterpart of the doctrine of salvation by grace. Since God does not consider the merits of the believer for salvation , nor can it do so, it is necessary that the good works of the believer receive the divine recognition. The saved nothing should pay God in the salvation that was given to them as a gift; but due to God a life of faithful devotion, and for this life of devotion has promised a reward in heaven.
Although the rewards of believers are symbolized by crowns, according to Revelation 4:10 crowns as a symbol of reward, will be placed at the feet of the Savior in heaven. What then is the reward for faithful service of the believer?
The probability is that the faithful service on earth is rewarded with a privileged place of service in the sky. According to Revelation 22: 3, "his servants shall serve him."
Believers will see fulfilled their highest aspirations of service of love for the Savior who loved us and gave himself for them. In the illustration of the talents used by Christ in Matthew 25: 14-30, the man who received the five talents and received two (both won twice about what entrusted to the Lord) were approved when the Lord said, " about you have been faithful with a few I'll put; enter into the joy of thy Lord "(Matthew 25:21, 23). Although it seems that this judgment has nothing to do with the church, you can apply the principle to all believers of all ages who receive rewards in eternity.Faithfulness in our present service will be rewarded with a service privilege in eternity.
The central passage on the court of Christ , 2 Corintio5 5: 10-11 reveals that the judgment seat of Christ is a place where good works are distinguished from the bad, and the believer receives reward on the basis of good works. As stated above, it is not judging sin, because the believer has already been justified. Nor is it a matter of sanctification as experienced in the present to be disciplined for not having confessed sin (1 Cor 11:31 32; 1 John 1: 9 . ), Because the believer is already perfect in God's presence.
The only problem that remains, then, is the quality of life and the works that God considers good in contrast to the works that are worthless. The solemn fact that every believer must be submitted one day give an account of his life before God, should be a stimulus for fidelity present and for the self -assessment of life priorities based on the question of how it will be evaluated in eternity.
1. Name the seven figures used for Christ and his church.
2. What are some of the important truths taught by the figure of the shepherd and the sheep?
3. Explain how speaks of union, communion and fruit production figure of Christ as the true vine and believers as the branches.
4. What is the main thought of the figure of the church as a building of which Christ is the cornerstone?
5. What are the main functions of the believer as a priest?
6. What truly illustrates the figure of Christ as the Second Adam and the church as a new creation?
7. What does the figure of Christ as the Bridegroom and the church as a prophetic wife?
8. What are the three great truths presented in the figure of the church as the body of Christ?
9. How will determine the spiritual gifts the private service of an individual to God?
10. What reveals the concept of the church as a living organism?
11. What is the threefold work of Christ under the figure of a Spouse?
12. Write in detail what Christ is now doing for his wife.
13. Name five characteristics of divine love revealed in the love of Christ for his church.
14. In view of the love of Christ for his church, what is revealed about the Father's love for believers?
15 . In view of God 's love for the church, what it is revealed about our love?
16. In connection with the trial of the son of God, why the believer will not be condemned for their sins?
17. What is the purpose principal of the judgment of Christians at the judgment seat of Christ?
18. What contrast between the judgment of Christians and the judgment of the great white throne?
19. How does the trial illustrates the nature of the Christian figure of stewardship?
20. How is the judgment of believers is illustrated by the figure of a building built on Christ as the foundation?
21. How figure relates to win a race with the judgment seat of Christ?
22. What is the nature of the reward of the believer?
23. How important is the judgment seat of Christ, and how it relates to the assessment of our present lives?



Starting with his own work in creation, God decided to sanctify, or separate, one-seventh of all time.Israel established the seventh-day Sabbath; the seventh year, or sabbatical year was the year that the land should rest (Ex 23: 10-11; Lev. 25: 2-7.); the fiftieth year was established as a jubilee year in recognition of seven times seven years. In various details, the sabbatical and jubilee were prophetic types of the age of the kingdom, which is the seventh and last dispensation and characterized in that all creation enjoys the Sabbath rest.
Although it has been perpetuated in today was the day to be held has been changed from the seventh to the first day of the week, same proportion in the division of time: one day out of seven.
The word Sabbath means cessation, or perfect rest, activity. Besides the continual burnt offering and parties, in any way was a day of worship or service.
In view of the widespread confusion that exists about the Sabbath, and especially in view of the efforts made ​​by some show is in force during this era, it is imperative to carefully consider the teaching of Scripture on Saturday. We gain a greater degree of clarity when we consider the rest on various periods of history.
In the period extending from Adam to Moses, it is written that God rested at the end of the six days of creation (Genesis 2: 2-3; Ex. 20: 10-11; Heb 4:.. 4). But in the Word of God there is no order in the sense that the man is obliged to observe or have observed a rest before the departure of Israel from Egypt.
The book of Job reveals the life and the religious experience of the patriarchs, and although the various responsibilities towards God are discussed, there are no references to the obligation to observe the Sabbath. Moreover, it is clearly stated that the institution of rest, through Moses, the people of Israel was the beginning of Sabbath observance among men (Ex 16:29; Neh 9:14; Ez 20... 12).
Similarly, for what is written about the first imposition of rest (Ex . 16: 1-35), it is clear that the daypreceding the first day of the week when the first rest the children of Israel held made a trip of many kilometers that broke the rest, going from Elim to the desert of Sin. There they murmured against the Lord, and from that day began providing bread from heaven, which was collected six days a week, but not on the seventh day. It is evident, therefore, that the day of travel, which should be resting, was not seen as such.
In the period that extended from Moses to Christ, Saturday was enforced by law. It was included in the law (Ex. 20: 10-11), and divine healing for non-compliance was also provided in the law of offerings. It is important to note, in this connection, that the Sabbath was never imposed on the Gentiles, but was peculiarly a sign between Jehovah and Israel (Ex. 31: 12- 17). Among the sins of Israel is especially highlights the lack of observance of rest and not have borne to earth reposes.
In the midst of this period of the law, Hosea predicted that as part of the judgments that were to fall on Israel, would cease Saturdays (Hos. 2:11). This prophecy must be fulfilled at some time, because the mouth of the Lord has spoken.
The above was continued until the death of Christ, so his earthly life and ministry were under the law. For this reason we see keeping the law, making a statement of the law and law enforcement.Finding that the Sabbath law was obscured by the traditions and teachings of men, he said the rest was given as a benefit for man and that the man had to do the rest a sacrifice (Mark 2:27). Christ was faithful to the whole Mosaic system, including rest, because that system was in force during his earthly life; But that obvious fact is no basis to claim that a Christian who is under grace and live in another dispensation is bound to follow Christ in the observance of the seventh day.


After Christ's resurrection there is no evidence in the New Testament in the sense that the Sabbath has been observed by believers, even wrongly. Undoubtedly, the multitude of Judaizing Christians observed the Sabbath; but it does not appear in the Word of God nothing of this in writing. Similarly, after the resurrection of Christ no order to Jew, Gentile or Christian in the sense that they must keep the Sabbath, nor mentioned appears breaking the Sabbath day in the large list of possible sins contrast, there are warnings against the observance of the Sabbath by those who are children of God under grace.
Galatians 4: 9-10 condemns the observance of days, months, days and years. Normally these observances were intended to merit God's favor from people who sometimes showed fear of God and sometimes I forget.
Hebrews 4: 1-13 provides for the Sabbath as a kind of rest (of his works) in which the believer enters when receives salvation. Colossians 2: 16-17 instructs son of God to be judged not respect Sabbaths, and infers that such an attitude toward the Sabbath is reasonable in view of all that Christ has become for the person who now it belongs to the new creation (Col. 2: 9-17). In this passage referenced in shape very obvious to the weekly Sabbaths, rather than extraordinary special Sabbaths that were part of the ceremonial law.
Romans 14: 5 states that when the creyent and is "convinced in his own mind" esteem all the same days. This does not imply neglect of faithful worship, but rather suggests that such a person every day are full of devotion to God.
Due to the fact that in the New Testament on Saturday never included as part of the life and service of the Christian, the term " rest Christian" is wrong. In this connection, it can be noted that instead of the rest of the law has now provided the Lord 's day of the new creation, which exceeds in glory, privileges and blessings to rest.


In full harmony with the doctrine of the New Testament that the new day of the Lord is related only to the church, it prophesied that the day of rest will be reinstituted, succeeding Lord's day, immediately after completion of the call of the church and then It is withdrawn this world. In the short period of tribulation between the end of this dispensation and the beginning of the kingdom it will be observed the Sabbath (Matthew 24:20) again; but prophecy announces special form that Saturday is a vital feature of the age of the coming kingdom (Isaiah 66:23; Ez. 46: 1.).


The first day has been celebrated by the church since the resurrection of Christ to the present. This fact is proved by the writings of the New Testament, the writings of the early fathers and church history. In almost every century it has been those who, not understanding the present purpose of God in the new creation, have strongly fought for the observance of the Sabbath on the seventh day.Today, those who specialize in demanding observance of the seventh day combine their call with other unbiblical doctrines. Since the believer, by divine appointment, has to observe the first day of the week under the new relationship of grace, confusion occurs when this day is invested with the character of the laws of the seventh-day Sabbath and is governed by they. All these teachings ignore the neo-testamentary doctrine of the new creation.


The New Testament reveals that God's purpose in the present dispensation is not expected calling of the church (Acts 15: 13-18 . ), And this redeemed crowd is the new creation, a heavenly people.Although it is indicated that the marvelous perfections and glories will be completed for the company as a whole (Eph . 5: 25-27), also it reveals that they are individually the objects of thelargest companies and divine transformations. Similarly, as this body is organically related to Christ (1 Cor 12:12), and the individual believer is vitally joined to the Lord (1 Cor 6:17; Ro 6: 5; 1 Cor 12:13. ).
About the individual believer, the Bible teaches that:
1) about sin, each of this company has been cleansed, forgiven and justified;
2) in their possessions, each has been given the Spirit who dwells in them, the gift of God is eternal life, it has become legal heir of God and joint heir with Christ;
3) in position, each has been done justice of God, which is accepted in the Beloved forever (2 Cor 5:21; Eph . 1: 6), a member of the mystical body of Christ, part of his glorious wife live part of the new creation of which Christ is federal head. We read: "If anyone is in Christ, new creature [creation] is; [in position, no experience] old things are passed away; behold , all things have become new. And all this [Positional things] from God "(2 Cor 5: 17-18; cf. Ga 6:15; Eph 2:10; 4:24..).
Peter, writing about this company of believers, says: "You are a chosen people" (1 Peter 2: 9), meaning they are a race of celestial birth of a different nationality, or quality seed that has been directly created by the power of God. He fathered a race that part of his own human life and its imperfections, so Christ, the second Adam, is now begetting by the Spirit a new race that part of his life and eternal perfection. "It was made the first man Adam became a living soul; the last Adam became a life-giving spirit [is life] "(1 Cor 15:45).
Having participated in the risen life of Christ, and being in Christ, it is said that the believer has already been resurrected (Rom 6: 4; Col. 2:12, 13; 3: 1-4 . ). However, as the body, the believer is yet to receive a glorious body like the resurrected body of Christ (Phil . 3: 20-21). Confirming this, alsowe read that when Christ appeared in heaven immediately after his resurrection, he was like the first fruits, implying that the whole company of those who follow him will be like Him (1 Jn . 3: 2), even in the that refers to their glorified bodies.
The new creation, which began with the r and resurrection of Christ and consists of a company of nations again, celestial who are in Christ, is present in all parts of the Word of God in contrast to the old creation, and is said to of that ancient and ruined building he was saved and freed the believer.
As for the Sabbath or day of rest it was instituted to celebrate the old creation (Ex 20: 10-11; 31: 12-17 . ; Heb 4: 4 . ), So the Lord 's Day commemorates the new creation. Similarly, in its application the rest was limited to Israel, the earthly people of God; so, the Lord 's day is limited in its application to the church as God 's heavenly people.


Besides the fact that the day of rest nowhere to God's children is imposed under grace, there are ample reasons to observe the first day of the week.
1. It was prophesied to be instituted a new day under grace. According to Psalm 118: 22-24 and Acts 4: 10-11, Christ became the Stone rejected by Israel, the "builders" when he was crucified; but his resurrection was made ​​head of the corner. This wonderful thing is God, and the day was compliance eat divinely appointed day of rejoicing and joy. In accordance with this, the greeting of Christ on the day of the resurrection was "Salve" (Matthew 28: 9, more literally be "glad"), and being the "day that instituted the Lord" (Ps . 118: 24, Moderna) version, rightly called "the Lord 'sday , " which is the meaning of the word Sunday >.
2. Several events mark the observance of the first day.
A) 1): On that day Jesus from the dead (Matthew 28 was raised.
B) On that day he met with the disciples in the new communion (Jn . 20: 19 ).
C) On that day he instructed them (Lk . 24: 13-45).
D) On that day he ascended to heaven as the "first fruits" to wave sheaf (Lev 23: 10-12; Jn 20:17; 1 Cor 15:20, 23)...
E) On that day he breathed on them (Jn. 20:22).
F) On that day the Holy Spirit descended from heaven (Acts 2: 1-4 . ).
G) On that day the apostle Paul preached in Troas (Acts . 20: 6-7).
H) On that day believers gathered for the breaking of bread (Acts . 20: 6, 7).
I) On that day were away offering as God had prospered them (1 Cor 16: 2).
L) On that day Christ appeared to John on Patmos (Rev. 1:10).
3. The eighth day was the day of circumcision. The rite of circumcision, held on the eighth day, typified the separation believer of the flesh and the old order for the death of Christ (Col. 2:11), and the eighth day, the first day after completion of one week, is symbolic of a new beginning.
4. The new day is grace. At the end of a work week it was granted a day of rest to the people who was linked with God by works of the law; while for the people who are under grace, whose works are accomplished in Christ, it indicated a day of worship which, being the first day, precedes every day work. The believer lives and serves for the next six days on the basis of the blessing of the first day.
The Sabbath belongs to a people that is related to God by works that had to be fulfilled before the rest; the day of worship and ceaseless service corresponds to a people that is related to God even the finished work of Christ. The seventh day was characterized by an uncompromising law;the first day is characterized by gratitude and freedom that correspond to grace. The seventh day was observed in the hope that it one could be acceptable in the eyes of God; the first day is observed with the assurance that one has already been accepted by God. The observance of the seventh day was the work of the flesh; the observance of the first day's work of the Spirit who dwells in the believer.
5. The new day is blessed by God. Through this dispensation the Spirit - filled believers and most devoted, and whom God's will has been clearly revealed, they have saved the Lord 's day without any sense of responsibility towards the observance of the seventh day. It is reasonable to assume that if they had been guilty of breaking the sabbath day, had received about conviction of sin.
6. The new day has been delivered to the individual believer. It has not been delivered to the unconverted. It is certainly cause confusion for the unconverted give place to assume that will be more acceptable to God if you save one day; because without the salvation that is in Christ all men are fully and equally lost. For everyone 's benefit has established a Sabbath for reasonssocial and health; but the unregenerate should understand that observance of that day not add them no merit in the eyes of God.
It has not been delivered to the church as a body. Responsibility for the observance of the first day necessarily been given to eat only individual believer, not the church as a whole; the manner of their celebration by the individual is suggested in two sayings of Jesus in the resurrection morning: "Rejoice" ( "Salve" in King James) and "Go tell." This calls for an incessant activity in all forms of worship and service; such activity contrasts with the rest of the seventh day.
7. no command is given in the sense of observing the first day. Since it is all of grace, a is imposedrequirement written for the observance of the Lord 's day, nor the manner of its observance is prescribed. For this wise provision, no one is encouraged to save the day as a pure duty. It should be noted heart. Israel was before God as an immature child who is under guardians and stewards and needs of the commandments given to a child (Gal . 4: 1-11); the church stands before God as an adult son.
The life of the believer under grace is clearly defined, but it is presented only as beg God with the hope that everything will be done voluntarily (Romans 12: 1, 2; Eph. 4: 1-3.). There is little doubt as to how well trained a believer, filled with the Spirit (and Scripture taken for granted that the normal Christian is), act on the day that commemorates the resurrection of Christ and the new creation. If the child of God is not surrendered to God, no mandatory correct his carnal heart, nor would that be pleasing to God observance. The problem between God and the carnal Christian is not of external actions, but a surrendered life.
8. The mode of observance of the day of the Lord can be extended to other days. Christ was not devoted to his Father in a day more than in others. The seventh - day Sabbath could not be extended to every day alike. But though the believer to have more time and freedom on the first day of the week, their worship, joy and service that characterize the observance of the Lord 'sday could be your everyday experience (Rom . 14: 5).
1. Explain the provision in Israel a day of rest, a sabbatical and jubilee year.
2. What period was typical sabbatical?
3. What does the word "Sabbath"?
4. What is the antecedent of rest before the law of Moses?
5. According to the Scriptures, when did you first observed on Saturday, and by whom?
6. Is demanded the Israelites not observasen the sabbath day?
7. What did Christ do with the rest?
8. Is there any written after Pentecost that Christians have kept the rest evidence, or that it has been ordered to observe?
9. Why do we consider wrong the term "Christian Sabbath"?
10. According to the prophecy, when the rest will be seen again?
11. Why do Christians observe the first day as the Lord 's day?
12. What are some of the salient features of the new creation?
13. What community is limited observance of the Lord 's day?
14. Was it prophesied the observance of a new day?
15. What important events occurred on the first day of the week?
16. In what way is related the first day of the week with circumcision?
17. What contrast between the observance of the seventh day and the observance of the first day in meaning?
18. How do you explain the fact that no decree concerning the observance of the first day and there are no regulations regarding the manner of its observance?

19. In what sense could be extended to every day observance of the Lord 's day?