The Gospel of Luke ~ Chapter 3:3-6 ~ The Baptism of the Son of Man, Pt. 2 ~ The Prophecy of Isaiah Fulfilled in John the Baptist’s Ministry!

Vol. 18, No. 16 – April 21, 2019

4 21 19 John the Baptist Ministry as Isaiah foretold Luke 3 vs 3-6 The WordThe Gospel of Luke
Chapter 3

In Chapter 3, we are currently noting:

G. The Baptism of the Son of Man, Luke 3:1-22.
      2. The prophecy of Isaiah fulfilled in John, vs. 3-6.

Vs. 3

Luke 3:3, “And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins.”

“All the district around the Jordan,” uses the Adjective PERICHOROS that means, “neighboring region or surrounding country.” It is used 9 times in the Gospels and once in Acts. It is a general geographical term. The area in view is the “Jordan,” IORDANES, Ἰορδάνης which is not a city or town but a major river flowing from Mount Hermon in the north, through the Sea of Galilee, to the Dead Sea in the south. It is one of the main features of Israel. The Jordan valley is called in the OT the Arabah, and by the modern Arabs the Ghor. It is the deepest valley in the world, its lowest part being about 1,300 feet below sea level. So, this is speaking of the areas around the Jordan River, including both sides. This goes along with what Luke stated in vs. 2,In the wilderness,” EN HO EREMOS, “desolate, abandoned, desert, or solitary place,” was how the narrative of John’s birth ended, Luke 1:80. So now, Luke picks up where he left off, cf. Mat 3:1; Mark 1:4; Luke 7:24-28.

The wilderness of Judea is an almost uninhabitable area of barren ridges extending the whole length of the Dead Sea, and a few miles further north following the River Jordan. It is five to ten miles wide, and extends from a little north of Jericho down to the south end of the Dead Sea. Even as desolate as it was, it was not destitute of vegetation and some people lived in it. This ties in with vs. 3, regarding his teaching being in the Jordan district. See map below.

4 21 19 Luke 3 vs 3-6 John the Baptist Ministry foretold by Isaiah The Word

From this we see the extent of John’s ministry. It was not tied to one specific town or city, but moving up and down the Jordan River. Since he was baptizing, the river provided many inlets to perform his work. Although this is a geographical designation, its main function is not to designate a physical place, but to indicate that John was the promised prophet of Isa 40:3, i.e., the one who was the voice calling “in the desert,” Luke 3:4.

The Jordan is also pertinent because it was the place where the Israelites crossed into the Promised Land!!! In fact, they crossed near Jericho. We will see more of this below.

John’s ministry included, “preaching a baptism of repentance for the forgiveness of sins.”

Preaching,” is the Verb KERUSSO, κηρύσσω that means, “proclaim aloud, publicly preach, herald, announce, tell, or declare.” It speaks to crying out a message as a king’s herald making a proclamation, and emphasizes the content of the message rather than, in this case, the rite of baptism.

Baptism” is the Noun BAPTISMA βάπτισμα that means, “baptism, the rite or ceremony of baptism.” It means identification or association with something or someone, Mat 3:7; 21:25; Luke 3:3; 7:29; 12:50; 20:4; Rom 6:4. The ritual of baptism finds its roots in the OT ritual of purification. Yet, there is an unmistakable distinction between the OT purification rites and the baptism of John. The same holds true for John the Baptist’s baptism and that of the early Church.

The Greek meaning of baptism began in Homer’s time, who wrote of the giant Ulysses who took a piece of hot metal and rammed it into Cyclops’ one eye, and called it “baptizing.”  Homer’s Odyssey, Book 9, used baptism for hot metal identified with water when a smith dipped a piece of hot iron into water. Other ancient Greek writers like Zenophen said that the Spartans baptized their spears by putting them into a bowl of blood, and Euripides used the word for a ship identified with the bottom of the sea when it sank.

So “baptism” in the classical Greek meant to identify one thing with another thing, so that the characteristic of the original thing was changed into another characteristic by what it was identified with. Therefore, the interpretation of the word “baptism” is identification.

There is a family of Greek words used for baptism in the NT:

  • The Verb BAPTIZO, βαπτίζω has been transliterated, “to cleanse by washing, to immerse, to dip, to baptize,” cf. Luke 3:7; 11:28; 12:50.
  • The Verb BAPTO, βάπτω means, “to identify, to intimately unite, to dip, or immerse,” Luke 16:24; John 13:26; Rev 19:13, (i.e., to dye a piece of cloth.)
  • The noun BAPTISMOS, βαπτισμός means, “cleaning or washing; of dishes,” Mark 7:4, 8; Heb 9:10. In Col 2:12; Heb 6:2 it means, “baptism.”
  • The Noun BAPTISTES, Βαπτιστής means, “Baptist,” and always refers to John the Baptist; the one who performs the ritual of baptism, Luke 7:20, 28, 33; 9:19.

We will come back to the topic of baptism below, but first we need to note the rest of this verse for the context of John the Baptist’s baptism.

John’s baptism is said here to be a “baptism of repentance for the forgiveness of sins.” The idea of a “baptism of repentance” ties the concept of baptism (dipping or water immersion) with the overall theme of repentance.

Repentance,” is the Noun METANOIA μετάνοια that means, “remorse, repentance, turning about, or a change of mind.” It comes from the Verb METANOEŌ μετανοέω that means, “to repent, change one’s mind, be converted.” So, a change of mind or a change of thinking is related to this baptism of John.

Then Luke adds, “for the forgiveness of sins,” EIS APHESIS HAMARTIA. “Forgiveness,” is the Noun APHESIS ἄφεσις that means, “release, forgiveness, deliverance, a suspension of punishment, pardon, etc.” So, a release, forgiveness, or pardoning is related to this baptism.

Sins” is the Plural of HAMARTIA, ἁμαρτία that means, “sin, a sinful deed, sinfulness, wrong, injustice, iniquity, etc.” It comes from the root Verb HAMARTANO that means, “to err, to miss the mark, or goal.” So, sin and wrong doing is related to this baptism.

We noted both of these words in Luke 1:77, Zachariah’s prophecy about the knowledge his son would bring to the people of Israel and Gentiles, “The knowledge of salvation by the forgiveness of their sins.”

Sin is the subject that they had to change their minds about, i.e., “repent.” The change of thinking they had to make about their sins was related to how their sins are forgiven; through their good works by keeping the Law or by the Christ, the Messiah, the Savior, the Lord? When they changed their minds / their way of thinking about sin, and accept the Christ, the Savior, as the One who would pay for their sins, they would receive forgiveness or be pardoned of their sin. Forgiveness is not the result of baptism. Forgiveness is the result of the change in their way of thinking. Baptism was just the identification with God’s plan of forgiveness of their sins.

Interestingly, Luke was predominately writing his gospel for the Gentiles. But Matthew, who was predominately writing to the Jews, writes about John’s baptism as one necessary to enter the Kingdom of heaven, Mat 3:1-2.

Mat 3:1-2, “Now in those days John the Baptist came, preaching in the wilderness of Judea, saying 2‘Repent, for the kingdom of heaven is at hand’.”

They are saying the same thing, yet in different ways, to different audiences. Both say, “repent,” i.e., change your way of thinking. Matthew says, “for the kingdom of heaven is at hand.” (This is the only record of John preaching the “kingdom.” All other references to the “kingdom of heaven,” or “kingdom of God,” are by Jesus). Yet, Luke says, “for the forgiveness of sin,” as Luke states, to repent means forgiveness of sins.

Well, to get to the kingdom of heaven, one must first have his sins forgiven, and to have your sins forgiven you must believe in the Messiah, the Christ, the Savior, the Lord, as the One who would pay for your sins. As we now know, Jesus Christ paid for our sins at the Cross.

Matthew also noted that “repentance” involved “confession of sin,” Mat 3:6, which does not mean they recited all their sins to John, but that they recognized they were sinners and need a Savior. Mat 3:6, “And they were being baptized by him in the Jordan River, as they confessed their sins (i.e., sinfulness).” Therefore, anyone who believes in Jesus Christ and His work upon the Cross, receives forgiveness of their sins and entrance into the Kingdom of Heaven.

So, John’s baptism was a means of identification with Jesus Christ, the Savior / Messiah, by changing their way of thinking regarding how their sins were forgiven and confessing their sinfulness, (recognizing they needed a Savior, who was to come, i.e., Jesus Christ, the Lamb)!

When we change our mind about Jesus Christ, recognizing that He paid for our sins upon the Cross and through Him we have salvation, we have the forgiveness of our sins, positionally. This is what John’s father Zachariah prophesied regarding the ministry of his son in Luke 1:77, he would, “give to His people the knowledge of salvation by the forgiveness of their sins.” Therefore, we see that this “baptism” by John had the meaning of “people changing their mind to receive forgiveness or pardoning of their sins,” with the result of entrance into the Kingdom of Heaven.

From an OT standpoint, as John was using, this change also meant a change in thinking away from sin and worldliness, (i.e., living a sinful life), to living for God in righteousness. This change of mind was then demonstrated through the ritualistic worship noted in the Law, that was now substituted with John’s Baptism. It demonstrated the new relationship man had with God. John’s baptism, normally performed on the adult Jew, was an immersing, which signified death and burial with respect to sin, and a raising, which signified a new life. This new life was to be marked with “fruits of repentance,” Luke 3:8-14.

John’s water baptism was not the key to a person’s salvation or new life, just as it is not today. The key is the change of thought / heart towards the Christ, Savior, Lord, Jesus, that come with “knowledge,” Luke 1:77, i.e., Bible Doctrine in the soul! John’s baptism was a sign or demonstration of the person changing their mind regarding God’s plan of salvation for their life.

The law required self-baptism or washing for purification of all persons who were unclean, Lev 14:9; Num 19:19; 8:7; Lev 15, 16. More than twenty distinct cases are specified in which the law required bathing or self-baptism, and it is to these Paul refers when he states that the law consisted in part “of various washings / baptisms,” Heb 9:10. The type of baptism John was preaching was not found in the Law. Therefore, Luke shows that God authorized John’s baptism as a demonstration of asking for and receiving forgiveness of sin, which results in eternal salvation, (gaining the kingdom of heaven). Jesus confirmed John’s baptism. And, the ritualistic water emersion was the demonstration of someone accepting the Messiah as their Savior, giving them the forgiveness of their sins that resulted in their eternal salvation.

Now, regarding Baptism as a form of identification with someone or something, there are two categories of identification in Scripture:

  1. An actual identification; called a “Real Baptism.”
  2. A representative identification; called a “Ritual Baptism.” It uses water.

There are four real baptisms in the Bible, meaning there is an actual identification with something that has significance:

1. The Baptism of Moses, 1 Cor 10:1-2. This was a real identification in which Moses was identified with the open path through the Red Sea and the Jews were identified with Moses. Though water was around them, the Israelites were not immersed in it. Only unbelieving Egyptians were immersed in the water as a means of judgement and death. This was an identification with the mandates of true leadership. Moses was identified with the cloud or Shekinah Glory, (i.e., Jesus Christ), and the people were identified with Moses. Therefore, the people were identified with Jesus Christ.

Though not mentioned in Scripture as a separate baptism, this also reminds us of the second miraculous river crossing of the Israelites, when they crossed the Jordan River where John the Baptist was teaching, Joshua 1:2-14; 3:14; 4:1-7. As God led them into the Promised Land at the crossing near Jericho, under the leadership of Joshua, (whose name means, “God saves or savior,” and the Greek translation is Jesus), they were identified with God and His Kingdom that is found in the Savior Just as John was preaching with his baptism.

2. The Baptism of the Cross, Mark 10:38-39. This baptism is our Lord Jesus Christ being identified with our sins. This refers to the judicial imputation of personal sins to Jesus Christ on the Cross. Jesus Christ was identified with our personal sins and judged for them, so that Christ became our Savior.

3. The Baptism of the Holy Spirit,1 Cor 12:13; Gal 3:26-28. This occurs at salvation for Church Age believers only. This baptism is God the Holy Spirit identifying us with the Lord Jesus Christ forever. It is the means of forming the Royal Family and breaking the back of the Old Sin Nature as the ruler of human life. We are positionally changed. No water is involved in this baptism. We are identified with Christ in His death, burial, and resurrection, Eph 4:5; Acts 1:5. The Holy Spirit enters us into union with Christ at the right hand of the Father, making us positionally higher than angels.

4. The Baptism of Fire, Mat 3:11; Luke 3:16; Rev 19:11. This is the real identification of unbelieving Jews and Gentiles at the end of the Tribulation with fire in Hades. The unbeliever is identified with fire forever. The Tribulational unbeliever is identified with the defeat of Satan. All unbelievers are removed from the earth for the start of the Millennium and placed into Hades / Hell.

There are three Ritual Baptisms. None of these are extant at the present time. They are representative identifications in which water is used as a training aid to represent some principle of doctrine. Water represents something else in a ritual baptism, and the person going into the water must have knowledge of the meaning of the water and ritual.

1. The Baptism of John, Mat 3:1-10; Luke 3:3-18; John 1:25-33. John lived in the ritual Age of Israel. The water represented the kingdom of God.

  • Because the King, Jesus Christ, was present, there had to be a ceremony never used before to identify a person with the kingdom of God. The water represented the kingdom of God as John was preaching it. Putting a person in the water showed that he was identified with Messiah and that kingdom. It was an encouragement and means of relating Bible doctrine to the fact the kingdom was being offered during the first Advent. The kingdom was postponed, but this did not change the significance of John’s baptism.
  • There was no spiritual advance in this baptism; only doctrine advances the believer.
  • This baptism was never practiced after John’s death. John and his ministry and his baptism were unique.
  • In the water the person testified to his belief that the Messiah would go to the Cross to die for his sins, recognizing that because he accepted Christ as Savior before He died and accepted Him as King, he was saved and identified in the Jewish kingdom forever.

2. The Baptism of Jesus Christ, Mat 3:13-17; Mark 1:9-11; Luke 3:21-22. This was a unique baptism. John recognized Jesus Christ’s impeccability and refused to baptize Him. Jesus told him the water represented something new, (i.e., the Father’s plan and will for Jesus’ public ministry was to begin culminating with Him going to the Cross and receiving the personal sins of mankind and being judged for them). So at the beginning of His earthly ministry, Christ identified Himself with the Father’s will.

  • In the water, Jesus was saying He would fulfill God’s plan and live a perfect life under the greatest testing and then go to the Cross and receive the imputation of all personal sins, Mat 3:13-17.
  • As He came out of the water, Jesus recognized that when He completed the plan of the Father by being judged for our sins and then dying physically, He would be resurrected, followed by His ascension and session. Coming up out of the water was a picture of His resurrection.

3. Christian water baptism. This is the ritual testimony of the baptism of the Holy Spirit. There had to be a testimony before the Canon was written to explain the baptism of the Spirit. From the beginning of the Church Age until the completion of the Canon, this baptism was necessary to teach the principle of the baptism of the Holy Spirit at salvation. But once the Canon was completed, this ritual was no longer necessary, since the explanation for the baptism of the Spirit is now in writing.

  • The purpose of Jesus Christ on the cross, His resurrection, ascension and session, and the beginning of a new Church Age had to be portrayed with ritual until the Canon was completed.
  • Water baptism was used as a training aid for new, weak believers, just as certain temporary spiritual gifts were used to teach until the Canon was completed.
  • In the water, the believer recognized that he was identified with Jesus Christ in His spiritual death, physical death, and burial, (i.e., retroactive positional truth). Identification with His spiritual death meant rejection of good and evil. Identification with His physical death and burial meant separation from good and evil.
  • Coming out of the water was recognition of being identified with Christ in His resurrection, ascension, and session, now seated at the right hand of the Father, (i.e., current positional truth).
  • Paul tells the Corinthians he stopped using water baptism because it was a means of dividing believers, cf. Acts 2:38; 8:36-38; 16:15, 33; 1 Cor 1:11-17. So before Rom 6:3-4; 1 Cor 12 were written to explain the baptism of the Spirit and identification with Christ in His death and resurrection, water baptism was used to represent what had happened at salvation to those who did not yet have the completed Canon.

Vs. 4-6, The preamble to John’s Ministry.

In fulfillment of the prophecies of Luke 1:14, 76, and quoting the prophecy of Isaiah in Isa 40:3-5, from 700-750 years earlier, Luke is identifying John the Baptist as the fulfillment of this prophecy along with his message. All three Synoptic Gospels identify the ministry of John as its fulfillment.

Yet, only Luke quotes the longer version of the Isaiah prophecy by including Isa 40:5. Matthew and Mark stop short of this verse. We will see its importance below.  Also, in vs. 7, Luke identifies the recipients of John’s scathing rebuke as the crowds in general, while Matthew tells us more specifically that it was addressed to the Pharisees and Sadducees. These may be the mountains and valley’s this preamble to John’s ministry refers to. Nevertheless, all have sinned and fall short of the glory of God, Rom 3:23, and sin is what needs to be brought low and smoothed out, cf. Luke 1:52; 14:11; 18:14.

Luke 3:4-6, “As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness, ‘make ready the way of the Lord, make His paths (TRIBOS, path or beaten track is only used in this narrative in Mat., Mark, and Luke) straight. 5every ravine, (PHARANX – valley, only used here in the NT), will be filled, and every mountain and hill, (mountains and hills and other high places were typically places of worship and belonged especially to God, but they were often places of pagan worship), will be brought low (TAPEINOO, humbled); the crooked (SKOLIOS, crooked, full of obstacles, disorganized, devious, corrupt, evil, unjust), will become straight, and the rough (TRACHUS, rough or jagged. Used figuratively of the actions of crude persons) roads smooth (LEIOS, smooth or level, only used here), 6and all flesh will see the salvation of God’.” Cf. Mat 3:3; Mark 1:3.

It is interesting that instead of going to the people, John compelled the people to come out to him in the wilderness. This sets up his preaching perfectly, as the people need to come to the knowledge of Jesus for salvation.

Smooth,” is the adjective LEIOS, λεῖος that is uniquely used here in a parabolic way to speak of repentance. Taken from Isa 40:3-5, the imagery of Luke’s preamble to John’s ministry is that of making a highway for the coming King. New roads would be made which would be level, straight, and smooth. This imagery was a common one in ancient days of preparing for the coming of a king or emperor. Much work was needed to be done before his arrival. This is similar to our current day etiquette of “rolling out the red carpet,” for a dignitary or honored guest. It was also used in ancient days regarding warfare, as the conquerors would pave a straight and smooth path for their armies to navigate through otherwise rough terrain, thereby, saving their energy for the great battle, so that they could be victorious. This too is analogous to the coming of our Lord, where He would win the strategic battle of the Angelic Conflict upon the Cross.

In this imagery of paving a new road way, it is a beautiful figure of the real preparation that was the more beautiful; the transformation of repentance in the hearts of the people. By encouraging repentance, John was preparing the people to receive Jesus and the message of His apostles, so that they would positively receive Jesus’ message of salvation. Therefore, in a spiritual sense, John was to prepare a highway for the Lord, which would result in a repentant people that would receive its Messiah.

Isaiah prophesied as follows:

Isa 40:3-5, “A voice is calling, ‘Clear the way for the LORD in the wilderness; make smooth in the desert a highway for our God. 4Let every valley be lifted up, and every mountain and hill be made low; and let the rough ground become a plain, and the rugged terrain a broad valley; 5Then the glory of the LORD will be revealed, and all flesh will see it together; for the mouth of the LORD has spoken.”

This is a human voice calling out in the wilderness commanding the people to prepare the way of the Lord, to make a straight highway in the desert for God. Although, commentators have made several allusions to the application of this passage, this has nothing to do with people returning to the land of Israel. This highway is similar to those mentioned in many ancient Near East records. The context is of emissaries of a great conquering king going before him and preparing a road sufficiently magnificent for a powerful monarch. But, here it is not a literal road but a figurative one, or better a spiritual one, which leads to the spiritual awareness of who the Messiah is and His victory over sin, resulting in the restoration or reconciliation of the people to God. John paved the way of the Lord with the repentant, “changed” hearts of men and women.

This prophecy is also similar to the millennial roads referred to in Isa 11:16; 19:23; 35:8; 45:2; cf. Isa 62:10; 43:19.

Isa 35:8, “A highway will be there, a roadway, and it will be called the Highway of Holiness. The unclean will not travel on it, but it will be for him who walks that way, and fools will not wander on it.”

The millennial road is for God to come back to His people, to come to their aid. Yet, in the Gospels we recognize the true fulfillment in the ministry of John the Baptist as he spiritually prepared the way for the ministry of Jesus by calling for repentance.

In Isaiah 40:5, “the glory of the Lord will be revealed,” tells of the full weight of God’s glory in His presence and power, the revelation of who He is. Certainly, when the Lord comes back to establish His millennial reign the whole world will see it, and believers will experience it. Yet, the actual application of this prophecy is found in the ministry of John the Baptist and our Lord’s First Advent. John’s ministry was not building a road in the wilderness, filling up depressions, grading hills, and straightening hairpin curves; rather, he paved the way of the Lord with the changed lives of men and women.

Notice that John’s proclamation of the good news included his warnings of the bad news. He indicates that all have sinned. All need to come to repentance, a change in their thinking that results in a changed lifestyle as well. Then, having told the bad news, John went on to tell the good news that God would soon visit men with His salvation.

Yet, in Luke 3:6, we have, “all flesh will see the salvation of God.” “Salvation of God,” is SOTERIOS HO THEOS that uses the Genitive for THEOS that means, salvation belongs to God and is from God. He both possesses salvation and is the source of salvation for all of mankind. In addition, Salvation is given to mankind by the grace of God, as part of His grace plan for our salvation, Eph 2:8-9. The way we obtain God’s salvation is by faith in the completed work of Jesus Christ upon the Cross.

As Luke notes, “all flesh,” meaning all of mankind, “will see salvation.” In other words, all members of the human race will come to know God’s plan of salvation, whether they believe in it or not. Interestingly, Isaiah states in vs. 5,Then the glory of the LORD will be revealed, and all flesh will see it together.” In these two passages, “the glory of the Lord,” is synonymous with the “salvation of God.” That is because in salvation, we see the total glory of God. As a matter of grace, salvation is entirely the work of God.

Salvation is the work of the Father in judging our sins, of the Son in being judged for our sins, and of the Holy Spirit in common and efficacious grace. This is why the way of salvation is faith in Jesus Christ, and faith alone with no works added to it. This is the message the people need to repent towards. They needed to change their thinking from a system of works for salvation, to a system of grace for salvation. When they would receive the salvation of God by faith in the light of His grace provision, they would “see” the revealed glory of God.

1 Chron 16:35, “Then say, ‘Save us, O God of our salvation, and gather us and deliver us from the nations, to give thanks to Your holy name, and glory in Your praise’.”

Rom 3:20-22, “Because by the works of the law no flesh will be justified in his sight, for through the law is the knowledge of sin. But now, apart from the law, the righteousness of God has been manifested, being witnessed by the law and the prophets, even the righteousness of God through faith in Jesus Christ for all those who believe.”

Rom 3:28, “For we maintain that a man is justified by faith apart from the works of the law.”

Rom 4:4-5, “Now to the one who works for salvation, his wages are calculated, not on the basis of grace, but on the basis of debt. But to him who does not work for salvation, but believes in Him who justifies the ungodly, his faith receives credit for righteousness.”

Gal 2:16, “Nevertheless, knowing that a (spiritually dead) person is not justified by the works of the law, but through faith in Jesus Christ, even we have believed in Christ Jesus that we might be justified by faith in Christ, and not by the works of the law; because by the works of the law no flesh shall be justified.”

Rom 5:1, “Therefore, being justified by faith, we have peace with God through our lord Jesus Christ.”

There is a point at which we see God for the first time. Deut 5:24, “Behold, the Lord our God has shown us His glory and His greatness.” You cannot see the greatness of God until you can see the glory of God. In these passages, seeing the glory of God is seeing the greatness of His grace plan for our salvation.

Heb 2:10, “For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings.”

This is what John was preaching, as Paul also noted in Eph 1:17.

Eph 1:17, “That the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him.”

And because Rom 3:23 says that we all fall short of the glory of God, God has provided us the means to see, know and be His glory through Jesus Christ. 

Psa 62:7, “On God my salvation and my glory rest; the rock of my strength, my refuge is in God.”

Psa 79:9, “Help us, O God of our salvation, for the glory of Your name; and deliver us and forgive our sins for Your name’s sake.” 

Psa 85:9, “Surely His salvation is near to those who fear Him, that glory may dwell in our land.”

Isa 46:13, “I bring near My righteousness, it is not far off; and My salvation will not delay. And I will grant salvation in Zion, and My glory for Israel.”

2 Tim 2:10, “For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory.”

Rev 19:1, “After these things I heard something like a loud voice of a great multitude in heaven, saying, ‘Hallelujah! Salvation and glory and power belong to our God’.”

The Church, the Royal Family God, is called to eternal glory since Christ is seated in the place of glory. The formation of the Royal Family comes under the phrase, “being called to eternal glory,” 1 Peter 5:10; 2 Peter 1:3.  This is the status of the Royal Family being called into eternal relationship with God through His plan of salvation.

As such, the resurrection body is described in terms of glory, 1 Cor 15:43. Our resurrection body is raised in glory because we are in the status quo of everlasting life. We will live forever in a state of glory. In 2 Thes 2:14, “The attainment of the glory of our Lord Jesus Christ,” refers to having a resurrection body exactly like His.

2 Tim 4:18, “The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen.”

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If you would like more information on this subject, you may watch/listen to lesson:

#19-040 & 19-041

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A PERSONAL NOTE FOR YOU

If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore, our sins will never be held against us.

Right where you are, you now have the opportunity to make the greatest decision in your life. To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life. So right now, you can pause and reflect on what Christ has done for you and say to the Father:

“Yes Father, I believe that Your Son, Jesus Christ,
died on the cross for the forgiveness of my sins.”

If you have done that, I welcome you to the eternal Family of God!

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