Orin I. Bidwell, B.S.Phcy; M.Div.

Introduction: The Church is not Israel nor is Israel the Church. There are different and distinct groups of people throughout the history of mankind that relate to God in entirely unique and explicit ways. Pre-Abraham humanity contained both ungodly and righteous men. Post-Abraham humanity contained in addition to these Israel. Again composed of both ungodly and righteous men. Israel nationally had a special relationship to God; however individuals within the nation could be lost or saved depending upon their personal relationship to God. Humanity (the nations) for the most part had no personal relationship with God, but a few select individuals did.

The Church is an unprecedented entity, composed of only the elect, saved people. It was chosen by God before all others, and will exist in eternity being the pinnacle of God’s graciousness. The true Church must not be confused with “Christendom”, a diabolical imitation of the genuine. The true Church is not Israel, the nations, nor is it Christendom.

The unequaled character of the genuine Church of God is exemplified through Scriptural figures. The Merriam -Webster Online Dictionary defines figure (noun) in the following manner: “4 : a person, thing, or action representative of another, 5 a : FIGURE OF SPEECH b : an intentional deviation from the ordinary form or syntactical relation of words”. Some of these Scriptural figures, (representations), though similar to those given to Israel, contextually are evidently distinct. In addition to this distinctiveness is their relationship to three Divine covenants. The Eternal Covenant of Hebrews 13:20-21, the Fourth Covenant to Abraham of Genesis 22:15-18, and the New Covenant to the Church of 2 Corinthians 3:6-18 are the three Divine covenants which pertain directly to the Church. The Holy Spirit through the Fourth Abrahamic Covenant and the New Covenant to the Church implements in time the Eternal Covenant between God the Father and God the Son, which was made in eternity. These three covenants must not be confused with other Scriptural covenants through allegory and/or assimilation.

The understanding of these Scriptural figures of the Church would avail a correct knowledge of the uniquness of the Church in its: practice, identity, position before God, and exalted place among God’s redeemed. The one lacking this understanding exposes his own immaturity and/or fallen state. He lacks the ability to make Biblical distinctions. The current trend towards ecumenism and the teaching that the Church is composed of the saints of all ages expresses this lacking in blatant arrogance.

This paper will explore in a limited fashion the relationship between sixteen figures of the Church in the New Testament and the Eternal Covenant, Fourth Abrahamic Covenant, and the New Covenant to the Church. The sixteen figures revealed by the Holy Spirit in Scripture of the true Church are: a Flock of Sheep, the Body of Christ, the New Man, One Bread, an Inheritance, the Bride of Christ, a Chaste Virgin, a Household, Branches of the True Vine, a Husbandry, Seven Candlestick Mystery, a Temple, a Living Stone Priesthood, Branches of the Olive Tree, a Net of Fish, and Twenty-four Elders. These figures are explicitly to the Church, related to the risen Christ, and sustained graciously by the Triune God.

Let us proceed in our study with humility, looking towards a harmony of mind. A harmony of mind that is: in harmony with the Scriptures, the triune God, and other spiritually maturing Christians.

This figure is presented first in this paper for it is the first figure used by God the Father and God the Son in the Eternal Covenant. It is the original figure of the Church of God.

To be called “sheep” is not “politically correct” today, but the figure of sheep is one that is broadly used in the Word of God for Israel, saved gentiles, and the Church of God. The people of Israel are expressed to be “sheep of his pasture” in Psalm 74:1; 79:13; 95:7; 100:3, and Jer. 23:1. Gentiles at the return of Christ to the earth will appear at the Sheep and Goat Judgment. The saved gentiles at this judgment are referred to as sheep, Matthew 25:34. The student of the Word of God should not confuse the people of Israel with gentiles, though both are referred to as sheep. He should understand that both are sheep, and distinguish the sheep to be of different folds. There is the fold of sheep being Israel and a separate fold of sheep being saved gentiles entering the Millennial Kingdom of Christ.

The Church of God is also referred to as sheep. In the context of the Scriptures about to be addressed in this paper it will restrictively illustrate only the Church of God. The student of the Word of God making distinctions between Israel and the nations (gentiles), must also distinguish the Church from these two. Clearly in 1 Corinthians 10:32, this three fold distinction is expressed, “Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God”. All three groups in there own respective manner are the sheep of God. Yet, they are not the same fold of sheep. They are sheep in different groups, and for different reasons! Sheep in its fundamental, elementary meaning illustrates the absolute, utter helplessness and dependency of this one upon God. Being such, it aptly exemplifies the People of Israel, the saved gentile nations, and the Church of God.

The Gospel of John is obviously different in its portrayal of the Life of Christ, than the Synoptic Gospels. It expressly confirms that it was built around specifically selected sign miracles performed by Jesus Christ, and written to Christian believers. It was written to Christians for the purpose that they may believe in present tense salvation that Jesus (humanity) is the Christ (the risen glorified one) and while believing that they would have a higher quality of life through His name (character), John 20:31. Having said this it also is important to know that, though the Gospel of John was written for Christian believers, the things spoken by Jesus therein were addressed primarily to Jews and at times to Gentiles, (the exception being John 13-17). John 10:1-31 portrays Christ to be the Shepherd of a flock of sheep - the Church. In this chapter many aspects of this relationship are afforded: 1) Christ came through the door (the proper entrance) into Israel, 2) Christ took certain sheep out of Israel and joined them to sheep out of the Gentiles and made one new fold, 3) Christ is the voice to which his sheep will respond, 4) Christ is the door of exit from Judaism, 5) Christ is the security of the new fold of sheep, 6) Christ is the shepherd who provides all that is necessary for the life of His sheep, 7) Christ is the good shepherd laying down His life for His sheep, 8) His sheep know in experience the Shepherd Christ and follow Him, 9) there is only one flock of sheep belonging to Christ, which is the Church. Christ is also called the Chief shepherd in 1 Peter 5:4 over all under-shepherds of the Church, and the Great Shepherd in Hebrews 13:20 the standard to whom the sheep are being adjusted.

When the Godhead counciled together, in the forming of the decree, God the Father and God the Son made the Eternal Covenant. In which covenant, God the Son agreed to become a man, die, and offer His blood to the Father. The Father agreed to be at peace with the sacrifice of the Son, and to raise Him out from among dead ones. Being raised out from the dead, the Son was promised to possess a fold of sheep, of which He would be the Shepherd and the standard to which they will thoroughly be adjusted, Heb. 13:20-21.

a body belonging to the Head - Christ. This figure of the Church, as that of the sheep, finds its first occurrence in the formation of the decree of God. Ephesians 1:4 reveals a Christian family truth, that each individual member of the Church was chosen (elected) by God the Father “in Christ” before the foundation of the World (universe). Christians were not chosen to be in Christ, but rather chosen in Christ. This chose was an act of love and grace, therefore is completely unearned or merited by the recipient. The heavenly Father chose (middle voice) the Christian according to an imputation in Christ. It pleased the Father to see the one chosen having an “in Christ” character. Being chosen in Christ is being chosen in the Body of Christ, of which Christ is the head.

1 Corinthians 12:12-13 provides critical information regarding this figurative truth. Paul in addressing the abuse of spiritual gifts at Corinth illustrates the unity and interdependence of each Christian to one another by comparing the Church to the human body. The human body is composed of many physical parts (members), yet it exists and functions being one body. Paul then exclaims that so also is “The Christ”.

“The Christ” is an imputed relationship in the mind of God, whereby the one believing the Gospel of Salvation (1 Corinthians 15:1-4) is baptized (immersed) by the Holy Spirit into a position in Christ. The Christ is not a physical body or organism, it is an imputed relationship of believers to one another being related to the Head - Christ. It is a mental reckoning by God. Christ Jesus is physically seated at the right hand of God the Father. The Holy Spirit initiates the mental process of imputation in the mind of God. This imputation counts the one believing to be united in Christ at the Father’s right hand. Thus, the one in Christ is accounted to be all that the risen Christ is seated at the right of the Father. The Christian is attributed to be in unity with Christ. This is all mental, in the mind of God. It will actually be realized at the rapture of the Church, when the Christian is made like Christ. At that time, the Christian will be totally transformed to the standard of his imputed position in Christ.

“The Christ” is composed of the body (the Church) and Christ Jesus the head of the body, Col. 1:18. The head of the body is the Lord. Each member of the body (the Church) is to be in submission to the head, Christ, Eph. 5:23-24. When each member (Christian) is subject to the Head, Christ, then they will submit to one another, Col. 2:19; Eph. 4:12-16. This relationship can only be realized by a spiritual Christian, Eph. 5:18-20. This figure places emphasis upon the Church functioning similar to a body that is related correctly to its head!

The flock of sheep given to God the Son in the Eternal Covenant is a multitude in one flock. The fourth Abrahamic covenant, found in Gen. 22:15-18, implements this aspect of the eternal covenant in time. It identifies who the sheep are, and how they become one. The multitudes given to Christ are those who are in the singular seed of Abraham, Gal. 3:16-29. The singular seed of Abraham is Christ, and only Christ, Gal. 3:15-16. Thus, the Body of Christ is directly related to the fourth Abrahamic covenant and indirectly to the Eternal Covenant.

The New Covenant to the Church, 2 Corinthians 3, is related to the imputed Body of Christ, in that “The Christ” is the reflection that Christians reflect by the Holy Spirit writing Christ in their hearts. They reflect as a mirror the glory (opinion) belonging to the Lord; while being transformed from within by the Spirit, into that same image, from glory to glory.

expresses each unit to be distinct, yet one. Each unit is its own entity, yet dependently one. The next figure being discussed is similar to the body and head figure, yet distinct. It is the “New Man” or the “New Creation”. The New Creation is one New Man. It is not divided into separate components. It is composed of individuals, but viewed always to be whole. “The Christ” expressed in the figure of the New Man Creation emphasizes absolute oneness, identity, and total newness. The New Man Creation is a singular unit vitally linked to the resurrected Christ, being an aspect of in Christ imputation. The New Man being a new creating of God all things therein are entirely new, 2 Corinthians 5:16-17.

Christ is the creator of the New Man by rendering ineffective the Mosaic Law and taking Jew and Gentile in Himself, Ephesians 5:13-18. The New Man - Christ is in contrast to the Old Man - Adam. In Adam the human race is condemned. In Christ believers are reconciled to God. Jew and Gentile when placed in the New Man - Christ, are no longer Jew and Gentile. They become an entirely new entity; the Church, Gal. 3:28; Col. 3:11 Christ is all things in all ways to the New Man, Col. 3:11.

The New Man emphasizes: unity in resurrection life, being sphered in grace, and the existence of an elect race, 2 Cor. 5:15-20; Eph. 1:6; 1 Pet. 2:9.

The fourth Abrahamic covenant is related to the New Man in that it speaks of a multitude being one in the singular seed of Abraham, Christ, Genesis 22:15-18; Gal. 3:15-29.

to function. And, the New Man places emphasis upon unity and equality as they relate to a new creating in contrast to the Old Man - Adam. The Bread or loaf places emphasis upon unity and fellowship as they relate to partaking of the Body of Christ.

Paul admonishes the Corinthians concerning their abuse of the Lord’s Table in

1 Corinthians 10:1 to 11:34. In this discussion Paul identifies the two elements of the Lord’s Table to their meaning. The figure of the cup is identified to be the New Testament (covenant) by Christ’s blood, 1 Cor. 11:25; cp. 10:16. The figure of the bread (loaf) is identified to be the Body of Christ, the Church, 1 Cor. 11:24; cp. 10:16.

The bread (loaf) is stated to be one loaf in 1 Cor. 10:17. The emphasis is obviously on unity; the unity of one body. The bread (loaf) is also stated to be a thing of which all Christians share in common (communion), 1 Cor. 10:16. The emphasis is obviously on equal gracious provision in Christ. Thus, the one bread (loaf) figure expresses participation in the unity and equality in the Body of Christ, while under the Lordship of the Head - Christ.

There is one other major point to be considered with reference to the figure of the bread. It is the principle of “partaking”. The word partake ( mete,cw ), etymology speaking is to “have” “with”. It means to have in sharing; to have with another; to partake with. Thus, the figure of the bread expresses: a unity with other believers in Christ, a sharing in common with other believers in Christ, and also partaking with other believers the benefits of being positioned in the Christ. When one participates in the Lord’s Table, namely the Bread, they are publicly testifying to the things that the figure represents. They are publicly declaring that they are in unity with other believers in Christ. They are publicly declaring that they equally share in common with other believers in Christ. And, they publicly declare that they possess and are utilizing with other believers the benefits of being in Christ. The Bread or loaf emphasizes the utilization of the unity, and communion imputed in the Body of Christ.

The fourth Abrahamic covenant is related to the One Loaf in that it speaks of a multitude being one in the singular seed of Abraham, Christ, and then sharing in the utilization of the provisions of the singular Seed, Genesis 22:15-18; Gal. 3:15-29. The one in the Seed - Christ has the potential and promise to have victory over all enemies.

is eagerly sort after when it concerns power, wealth, and things. But frowned upon when it regards the possession of people. It is “politically incorrect” today for one to be possessive of other people, in any sense of the word. However, this principle of possessiveness is what the Holy Spirit revealed in Scripture to be the next figure of the Church. The Church is an inheritance of Christ. The inheritance of the nations is promised to Christ in Psalm 2:8. An inheritance that He will not claim until He first claims another inheritance. For, Christ has also be given the inheritance of the Church, Eph. 1:11, and at present is totally dedicated to the glorification and presentation of that inheritance to Himself, Eph. 5:25-27.

The A.V. translates Ephesians 1:11 in a manner that communicates Christians obtain an inheritance in Christ. It is true that Christians have an inheritance in Christ, but this verse does not express that truth. That truth is indicated in 1 Pet. 1:3-5. Ephesians 1:11 explains that Christians have been chosen an inheritance. The Church by a choice (election) of the Father was given to Christ to be His inheritance. What Christ gets is the Church.

Kenneth Wuest in “Word Studies in the Greek New Testament” commenting on Ephesians 1:11 states, “The best Greek tests have, not, “we have obtained an inheritance,” but “we were made an inheritance,” or, “we were designated as a heritage.” Thus, the saints are God’s heritage, His possession through the work of Christ on the cross”.

This figure places emphasis upon the Church as a possession! This is non-“PC” to the World, but Biblical and comforting to the spiritual saint. The Church belongs to Christ, and therefore each individual composing the Church belongs to Christ, 1 Corinthians 6:19-20. The Church being the inheritance of Christ, has at present Christ exclusively dedicated unto its sanctifying and cleansing, Eph. 5:26. The Holy Spirit is spoken to be the seal. He is the member of the Godhead sealing the believer into Christ, resulting in the security of the believer and the preservation of Christ’s inheritance, Eph. 1:13-14.

The fact that the Church is the inheritance of Christ is in keeping with and related to the Eternal Covenant, the Fourth Abrahamic Covenant, and the New Covenant to the Church. The Eternal Covenant promised the Son a flock of sheep after His death and and presentation of His blood to the Father. That flock of sheep is the Church, His inheritance, Eph. 1:18. The fourth Abrahamic Covenant expresses unity of a multiple seed in the singular seed of Abraham - Christ. The multiple seed will enjoy total victory over all enemies provided by the singular seed - Christ. The New Covenant to the Church expresses that the all Christians will be totally sanctified to the image of the Lord, 2 Cor. 3:18.

Bride of Christ exemplifies these traits to their highest level and much more, 2 Corinthians 11:2; Eph. 5:22-32.

present nuptial rites into the understanding of the relationship of Christ to the Church causes erroneous conclusions. The oriental marriage can be viewed possessing three components or phases. The first phases would be the betrothal. In this phase a legal contract is made, where by the future bride is promised to the groom. This contract is binding. The second phases could occur immediately or at whatever time the groom is ready to take to himself his wife. In this phase the groom takes his betrothed away from her home to his home. The marriage is then consummated and the betrothed becomes his bride. The third phase of the oriental wedding is the marriage or wedding feast. At the appropriate time, the groom introduces his bride to invited guests at the wedding feast. This feast may last a short time or a long time. The groom according to his provisions sets the length of the marriage feast.

The relationship of Christ to the Church is expressed by this wedding scenario, for the Church is espoused to Christ, will be the Bride of Christ, and will return with Christ in the 1000 year Wedding Feast, or Millennial Kingdom of Christ, 2 Corinthians 11:2; Ephesians 5:26-27; Romans 8:18-22; 1 Corinthians 4:8. The Bride is called the wife of the exalted lamb in Rev. 21:9 for she is bound in union to the previously mentioned Lamb of Rev. 4 and 5.

with Him, 2 Tim. 2:12. Being the Bride of Christ the Church is Royalty, 1 Peter 2:9; Rev. 19:710; 21:9. Being the Bride of Christ the Church has an intimate, personal, affectionate relationship to the Groom - Christ, Rev. 2:17; 1 Corinthians 4:5; 1 Thessalonians 3:13.

Abrahamic Covenant, and the New Covenant to the Church in that the Bride is one Bride. The Bride is composed of many Christians in the unity of the Bride. Also, in that the Bride, the Church in the wedding relationship co-functions with the Groom, Christ. This privilege of co-functioning with the Groom is possible for at that time the Church-Bride will be conformed totally to the image of the Groom-Christ.

Through out the ages from the ages there will never be a cause to separate the Church-Bride from the Groom-Christ, 1 Thessalonians 4:17. There will be no divorce, no infidelity, no growing out of love. Christ and the Church will function together in the new heavens and the new earth in righteousness, 2 Peter 3:12-16.

Society has ebbed and flowed in its sense of morality regarding sexual purity inside and outside of marriage. The Scriptures do not reflect societies morality, but God’s truth. God reveals that sexual relations within marriage are clean and righteous, Hebrews 13:4. Sexual relations outside the marriage bond are unrighteous and in need of cleansing, 1 Corinthians 6:9-11. The purity of the marriage relationship is used by God in the figure of “a chaste virgin” in 2 Corinthians 11:2. Paul in this passage expresses the fact that when he preached the Gospel of Salvation at Corinth those who believed became members of the Christ, and being members of the Christ they became “espoused to Christ”. The Church is espoused to only one husband, and He is Christ. The Gospel of Salvation does not perpetuate spiritual infidelity. The Gospel of Salvation does not perpetuate spiritual unfaithfulness. The Gospel of Salvation perpetuates spiritual faithfulness to Christ. Paul espoused the Christians to one husband - Christ, through His presentation of the Gospel of Salvation and grace teaching for Christian stability, 1 Corinthians 15:1-4; Romans 16:25-26.

Satan perverts Scripture through his ministers of righteousness, in an attempt to lead the Church into spiritual infidelity. This attempt is performed with crafty deception, similar to the way Satan deceived Eve. Satanic ministers utilize Scripture in a form of righteousness, by deceptively twisting them in a wrong way. The end result is unrighteousness and spiritual adultery, 2 Corinthians 11:3-15. The one following these satanic ministers will base their Christian life upon the Jesus of the Gospels, rather that the glorified Christ of the New Testament, 2 Corinthians 11:4. The one following these satanic ministers will receive a different kind of spirit then the Holy Spirit, and a different kind of Gospel then grace.

The figure of a chaste virgin expresses: the Churches spiritual fidelity to the risen and glorified Savor, the Churches fidelity to Christ by submission to the Holy Spirit and His ministries, and the Churches fidelity to the Gospel of Grace.

The Church being a chaste virgin relates to the New Covenant to the Church in that the Holy Spirit is the minister of the New Covenant, writing Christ in the heart of Christians, 2 Corinthians 3:3. The Holy Spirit teaches the spiritual Christian New Testament truth so as to feel at ease in Christ, 1 John 2:20; 27.

kind of physical structure. A household must be understood in the context of the time in which it is written. The student of the Word of God must look at this Greek word in the meaning attributed to it in the context of the Scripture and the time of writing. A household may include a house, home, or physical structures but the household is more than these things. The household, designating the Church, in Ephesians 2:19 signifies those belonging to a house, thus an emphasis is placed upon persons related to the duties and functions of a domestic domain. This becomes evident by the usage of this term in 1 Timothy 5:8, where a believer is exhorted to provide for the physical needs of those of his own household. Obviously Paul is speaking of people, the inhabitants of the household, and not to the building itself.

People belonging to a household are regulated according to the principles from the lord (master) of the house, through the designated steward for that household. Members of the household may or may not function righteously in accordance to those principles. This concept was understood by the early Church and evident in the understanding of Hebrews 3:2-6. The passage clearly makes a distinction between the household (Israel) of which Moses belonged and functioned under Law, and the household (the Church) of which Christ is over and functions under grace. In both households, Israel and the Church, faithfulness is required. The households are different and the principles regulating daily life are different, but faithfulness within the respective households is essential.

Thus, the figure of the Church being the household of God represents saints (those sanctified positionally in Christ Jesus) living their domestic life under the principles of grace, utilizing resurrection life in Christ. The figure of the Church-household grants the one belonging to that household a citizenship in heavens, Ephesians 2:19; Philippians 3:20.

Christ is the first-born (heir) over the Church-household, Rom. 8:29. The Church-household will be glorified to the standard of the One over the household, Christ, Romans 8:30, Philippians 3:20-21.

The figure of the Church-household again is in accordance with the Eternal Covenant, the Fourth Abrahamic Covenant, and the New Covenant to the Church. The Eternal Covenant communicated that the Son of God would gain a flock of sheep adjusted to the standard of Himself. The household will be glorified to the standard of Christ. The Fourth Abrahamic Covenant communicated that in time the singular seed of Abraham, Christ, would be a multitude having victory over all enemies. The Church-household is a unity sanctified in Christ, having the potential to function in resurrection life under grace, in victory over its enemies, Romans 6:1-4; Ephesians 6:10-11; Galatians 6:14; 2:20. The New Covenant to the Church communicates that the Holy Spirit will function within Christians till they are changed totally into the image of the Lord, 2 Corinthians 3:18. The Church-household, being citizens of the heavens will experience the coming of the Lord to the atmosphere of the earth, whereby they shall be glorified and snatched away to meet the Lord in the air, 1 Thessalonians 4:13-18.

Passover, with His twelve disciples, begins to reveal New Testament truth to the eleven remaining disciples. During this upper room discourse we can observe another figure of the Church. It is the figure of the Vine and the Branches, John 15:1-17.

The Lord explains the elements of this figure. The Vine is Christ. The branches are Christians. The meaning of the figure is also explained; the Christian can do nothing without a living abiding relationship to the Vine. The Christian when abiding in Christ will produce a product - fruit. Some have misunderstood this fruit to be “souls”. They perceive the one abiding in Christ will reproduce Christians being “soul winners”. If reproduction of persons is inferred here, they would reproduce the vine. The end result would be many different vines. Christ is the only Vine and the Christian is a branch of the Vine. Branches do not reproduce branches, they reproduce new plants (vines). The fruit mentioned in this context is clearly the fruit of the Spirit. Love and joy are the two characteristics of the Fruit of the Spirit mentioned throughout this context, John 15:9; 10; 11; 12; 13; 17. The branches are reproducing Christ-likeness in this figure. They do so only while feeling at ease in Christ (position, mental reckoning and faith).

to learn, understand, and utilize with ease “In Christ” truth (positional truth). Utilization of In Christ truth provides for victory over the Christian’s spiritual enemies and spiritual maturity. The Christian is to be mentally at ease with In Christ truth, directing the fruit of the Spirit, and maturing under grace principles. The expression of fruit, more fruit, and much fruit illustrates three stages in Christian maturity.

Failure on the part of the Christian to abided in Christ and produce fruit results in chastening from the Lord. The Lord will remove unabiding branches from a position of fruit productivity upon the earth, (not salvation), Rom. 8:34; Heb. 7:25; 12:5-15; 1 Cor. 11:30-32. The Vine and the branches illustrate Christian growth and fruit bearing while existing upon earth, and fulfilling God’s good works for the Christian, Eph. 2:10.

The figure of the Vine and Branches relates to the Eternal Covenant, the Fourth Abrahamic Covenant, and the New Covenant to the Church in that the Church is in unity to Christ, the Church is to display characteristics of Christ, and that the Church is in union with Christ. The Church shall grow, being totally adjusted into the character of Christ.

husbandry of God. In 1 Corinthians 3:9 the apostle Paul very briefly speaks to the carnal Corinthians stating that they are God’s husbandry. The Greek work husbandry is (gew,rgion) and means a tillage, cultivation, a cultured field. The Church is stated to be God’s cultured field. The apostles are the laborers. The Greek text of this passage expresses more than “laborers together with God”, for it states “co-workers together with God”. They were more than “workers for God”, they were “co-workers with God”. To be a co-worker with God one must know something about God’s will for the cultured field and then be harmoniously utilizing that knowledge working together with God.

A cultured field has workers, but it also has a “husbandman” ( gewrgo,j ). A husbandman in its Greek derivation is one who does things to the ground. It literally means the tiller of the ground, a farmer. In John 15:1 God the Father is spoken of to be the farmer of the Vine and Branches. God the Father is the Farmer of the cultured field, the Church. The apostles to the Church were co-workers together with Him. They functioned harmoniously in the productivity of the land. The Church is the cultured field - land. The Church is to bring forth productivity for God.

The productivity of the field is expressed as that which will be judged for reward at the Bema-seat judgment of the Christian’s works. The Christian’s works are viewed as that which is built upon the foundation Christ in another figure of the Church, but they are also related to the productivity of the cultured field in this context. Little information is addressed in this context about the specific product, other than Christ is the basis of this productivity and He will be the judge of the quality of the productivity for reward.

The husbandry figure of the Church exemplifies the use of New Testament revelation from the New Testament Apostles. The Church is to correctly use this revelation for spiritual growth and productivity. Being such this figure relates to the New Covenant to the Church, in that it corresponds to the Holy Spirit’s ministry of conforming the Christian into the image of the Lord, while the Christian is changed from glory to glory, 2 Corinthians 3:18. The productivity of the Church is carried out, while the individual Christian is reflecting the Lord. The failure of the Christian to grown and produce is expressed in the cleansing of the land in Hebrews 6:6-10.

defined by God in Romans 16:25; Ephesians 3:9; and Colossians 1:26, to be revelation hidden in the mind of God in other ages and generations of men, but now revealed during the Present Evil Age.

There is the mystery concerning the seven stars and the seven golden candlesticks (lampstands) in Revelation 1:20. The verse interprets the symbols for the reader. The seven stars are the seven angels, or messengers to the seven churches. The seven lampstands are the seven churches. The seven churches were seven literal, historic, local churches in the specific cities named. The seven messengers were the seven literal, historic, pastor-teachers holding the office of bishop in those churches. However, this does not explain the mystery associated with these churches. In the specific messages to each respective church it becomes evident that a boarder scope is being addressed. The message to the local church at Pergamum includes warning that Christ will return with a sword out of His mouth and fight with certain members of that church, 2:16. The message to the church at Thyatira indicates an existence up to the return of Christ in 2:25. The message to the church of Sardis indicates that certain ones in that church were unregenerate and would enter into the Tribulation, (“come on thee as a thief”), 3:3. The message to the church of Philadelphia clearly states that this church would exist up to the return of Christ for His Church, and be delivered from the time of wrath - the Tribulation, 3:110-11. The message to the church of Laodicea strongly proclaims that this church composed of unbelievers will be spewed out of Christ’s mouth into the Tribulation. It is apparent that these were real, historic churches at the time John penned these messages, however it is also apparent that these historic churches are no longer in existence. Thus, a boarder scope is indicated, a mystery concern them is understood. The mystery (revelation not revealed before) is that these seven literal, historic churches contained characteristics that correspond to seven periods of Church history. The Church the Dispensation of Grace would exemplify these characteristics in different types of churches. These different types of churches upon the earth are not totally corresponding to the true, genuine Church, the Body of Christ.

The Church is represented in the Mystery of the stars and the lampstands in such a manner emphasizing the attentive eye of the Lord to the affairs of the Church on earth. The pastor of the local church is directly accountable to the Lord in how he under-shepherds the flock of God, Acts 20:28-30. The local church is accountable to the Lord concerning what kind of light they are shinning in the World. Light is God’s life, lived out God’s way, in good works, John 1:4. The church is accountable to Christ for what it practices and what it allows! The Lord Christ does and will judge the Christian during his present tense salvation, and He will judge the local church by judging its members, 1 Cor. 11:29-32. The Lord Christ will judge Christendom after the departure of the true Church, to meet the Lord in the air.

This figure of the Church being lampstands upon the earth is in keeping with the Eternal Covenant, the Fourth Abrahamic Covenant, and the New Covenant to the Church. In that each member of the true Church: belongs to Christ, is to reflect as luminaries the Lord, and will be conformed to the image of the Lord. The lampstands also relate to unsaved Christendom in that the Fourth Abrahamic Covenant declares Christ the victor over all enemies. Unsaved Christendom follows the enemies of Christ: the world, the flesh, and the Devil, and is thus an opponent of Christ.

Temple in Israel, Numbers 9:15-17. There is a Stone-Temple under Law in Jerusalem,

2 Chronicles 7:1-2. There is a Third Heaven Temple, Hebrews 9:8-11; 23-24. There is a Christian’s physical body Temple, 1 Corinthians 6:19. There is a local church temple,

1 Corinthians 3:16. Then, there shall be in the future The Temple of God, the glorified Church, Ephesians 2:20-22.

Foremost in the concept of the temple figure is the presence of God. The Church-Temple when completed and glorified will become the habitation of God. At present God the Father and Son are resident in the Third Heaven Holy of Holies. The Holy Spirit is resident upon the earth. When the Church is glorified it will become the permanent dwelling place of God the Father and the Son. At that time, angels desiring presence with the Father and Son will not go to the Third Heaven Temple, but will gain presence through the Church. The glorified Church will be the Holy of Holies ( nao,j ), the place of God’s presence.

Another aspect of the temple figure is priestly temple service. The glorified Church being the temple of God, will also minister to the Father in priestly service, 1 Peter 2:9. The chief thing the Father is seeking is worship in spirit and truth, John 4:24. The glorified Church being a royal priesthood, the temple of God, and possessing a “spiritual body”,

1 Corinthians 15:42-44 is perfectly suited for this quality of worship. During the seven-year tribulation, while Christ is occupied with opening the Scroll of Wrath, the glorified Church will function as the Temple and priesthood of God, Rev. 5:8-10; 6:11-14.

The temple of God is also holy. Sanctified or holy has the meaning of being set apart unto someone. The glorified Church will be the permanent place of God’s habitation, being totally set apart unto Him. The Church will be His habitation possession. The fact that the Christian will be sanctified in the future is the basis for sanctified living now, (during present tense salvation), 1 Peter 1:14-16. While anticipating the future the Christian is to take care how he functions as a priest of God today. He must function in holiness.

The Eternal Covenant, the Fourth Abrahamic Covenant, and the New Covenant to the Church relate to the figure of the Temple of God, in that the Church-temple is a multiple singular entity. Also, the Church-temple is such because of being “In Christ” the singular seed of Abraham. The Church-temple will be completely sanctified unto God being totally conformed into the image of the Lord.

figure of the living-stone priesthood is also ascribed to the Church. The Church functions in a priestly service to God through its High Priest - Christ, by offering spiritual sacrifices, 1Peter 2:5-9.

The figure of the Church being the temple of God corresponds to the aspect of them being referred to as stones. The Christian when baptized by the Holy Spirit into Christ was placed in the temple building of God. A stone in a building places emphasis on fixity and strength. The Christian is placed on the foundation Christ and under the Cornerstone Christ, Ephesians 2:20-21; 1 Corinthians 3:10-11; 1 Peter 2:5. The Christian is fixed into the imputed position of the temple of God.

This figure does not end with a cold, lifeless stone, but proclaims the Christian to be a living stone. The stones of this temple have life. Having life these stones are being built into ( eivj - a preposition absent in the AV’s translation) a holy priesthood. The emphasis of this figure is upon the Church functioning in the harmony of holiness, expressing eternal life by means of resurrection life, in the offering of spiritual sacrifices through the High Priest Christ. Spiritual Sacrifices are priestly offerings emanating from the Holy Spirit’s ministries within the believer. They are part of the Christians good works, Eph. 2:10, but not all of them. They are detailed in the New Testament to be: The presentation of the Christian’s physical body, Rom. 12:1; the sacrifice of praise, Heb. 13:15; the sacrifice of doing of good works, Heb. 13:16a; the sacrifice of fellowship, Heb. 13:16b; the sacrifice of faith, Phil. 2:17; the sacrifice of giving, Phil. 4:118.

The living-stone figure of the Church relates to the Eternal Covenant, the Fourth Abrahamic Covenant, and the New Covenant to the Church in that the multiple living-stone priesthood is collectively one in Christ. The Christian’s priesthood is due to the fact that the Christian is seen in the High-priest Christ. Christ is a priest according to (in keeping with) the Melchizedek priesthood. The Christian is a priest because of being imputed so in Christ. The imputed living-stone priesthood is functioning upon earth, by utilizing God’s grace, offering up spiritual sacrifices to God. It is also a holy priesthood: expressing dedication to God, spirituality, growth, and dependency upon Christ.

figure of the Branches of the Olive Tree, Romans 11:17-26. They are different. The Vine was identified to be Christ. The Olive Tree is not Christ, but a symbol of God’s place of blessed dealings upon earth. The branches of the Vine are only Christians placed in Christ. The natural branches of the Olive Tree are Jews. The natural branches may be at times elect or non-elect people. The wild branches of the Olive Tree are only elect gentiles. The combination of natural and wild branches in the Olive Tree are only elect Jews and Gentiles positioned in God’s place of blessed dealings during the Dispensation of Grace.

The remaining or removal from God’s place of blessed dealings on earth is associated with the branches directing faith at the correct object of faith, Roman2 11:19-21. Israel failed to believe the promises of God given to them, and therefore were judged and dispersed. The result is that Israel today is not in God’s place of blessed dealings. The Church composed of elect Jews and Gentiles is currently in God’s place of blessed dealings. The Church can experience God’s gracious blessing as it lives by faith, Romans 1:17. Failure of the Church to be spiritual and direct faith correctly at the promises of God for the Christian will result in God’s judgment. The judgment of the Church will be the rapture. This departure judgment will occur only after the fullness of the gentiles comes to be, Romans 11:25. After the departure of the Church, the natural branches will be grafted back into the place of God’s blessed dealings, Romans 11:24. Thus, God will only begin again to deal with the nation Israel after the departure of the Church from Earth.

The figure of the union of natural and wild branches in the olive tree indicates that the Church is to live in present tense salvation, upon earth, by faith. Faith is to be directed at the proper objects of faith, which to the Christian are the promises given to them in Christ and Christ Himself, Gal. 3:29; Heb. 6:16-19; 10:23; 11:39-40; Gal. 2:20; 1 Peter 1:8; 2 Tim. 4:8; James 1:12.

The proper use of faith is to be associated with a proper frame of mind, Romans 11:20. A proper frame of mind will afford the Christian reflective thoughts of his dependency upon God’s gracious provisions for him being a son and child of God, Romans 11:18.

The Church being composed of natural branches (Jews) and wild branches (Gentiles) placed together in the Olive Tree is in harmony with the Eternal Covenant, the Fourth Abrahamic Covenant, and the New Covenant to the Church. This figure represents a multitude composed of Jews and Gentiles viewed together in one place. It also represents the Churches dependency upon God’s gracious provisions in present tense salvation. It is interesting to note, that the Churches failure to occupy its position in the olive tree by faith, ends with removal. And, the removal of the Church in failure is the Rapture of the Church. The Rapture of the Church will bring about the desired ends of these covenants as they pertain to the Church.

different occasions when Christ instructed his disciples to cast their nets off the other side of their boat. There is the first account found in Luke 5:1-11, at the beginning of Jesus’ ministry to Israel. The second account is in John 21:1-11, after the resurrection of Christ. There are similarities in these two accounts. The disciples fish all night and caught nothing, Luke 5:5; John 21:3. Christ demanded them to cast out their net, Luke 5:4; John 21:6. The disciples following the demand of Christ caught fish, Luke 5:6; John 21:6. The multitude of fish in each account is beyond human natural ability to bring to shore, Luke 5:6-7; John 21:6-8. However, there are also great dissimilarities between the two accounts. The net breaks and the boats begin to sink in Luke 5:6-8; but in John 21:11 the net does not break and the boat and fish all make it to the shore. Luke 5:6-9 indicates a great variety of fish caught but no exact number is given; for many fish escape through the torn net and the sinking boats. Yet John 21: 10-11 states that at the word of Christ the fish are all taken to shore, there is an exact number of them, and they are all great fish.

The fishing trip in John 21 may be another figure of the Church. If so, it indicates the fact that the election of God determines the exact number of Christians who will be saved and placed in Christ. The election of God in Christ secures the one placed therein. All those in Christ will be taken by Christ to the third heaven to meet the Father; none are lost. Also all those in Christ are of the same stature. All will be glorified to the same standard of Christ. There will be no deficient members of the Body of Christ. All are equal. All the members of the Body of Christ will be glorified at the same time, together. These parallels seem to indicate that the fishing expedition found in John 21, after the resurrection of Christ, is a figure of the relationship of Christ to the disciples future work and the formation and completion of the Church.

If this is a figure of the Church, then it again is in keeping with the Eternal Covenant, the Fourth Abrahamic Covenant, and the New Covenant to the Church. The reasons for this conclusion have already been indicated in previous sections of this paper.

been the subject of debate and controversy. In identifying these elders it should be noted that they: sit on thrones 4:4; 5:10, they are clothed in white 4:4, they have golden victor’s crowns 4:4, they worship and praise Christ 4:10-11; 5:9-10, 14, they cast their crowns before Christ 4:10, they call Christ Lord 4:11, they possess great spiritual knowledge and insight 4:11; 5:5; 9-10, they function being priests of God 5:8; 10, they come from all nations 5:9, they were redeemed by Christ’s blood 5:9, they are people 5:9, they will reign with Christ over (not “on”) the earth 5:10. The only group belonging to mankind that totally fits this description is the Church.

This figure of the Church indicates the members of the Church will function after the Rapture being priests of God. Christ will be the object of the Church’s physical and spiritual worship. The glorified Church will use the priestly service of communicating Tribulation Saint’s prayers to God the Father, while Christ opens the seals of God’s wrath.

This figure relates to the Eternal Covenant in that the Sheep are totally adjusted to the standard of the Shepherd - Christ, and function accordingly.

Correctly understanding the Scriptural figures of the Church affords the Christian stability from confusing the Church with other saints or groups of mankind that belong to God. These figures are distinct, and the Church, which they represent and describe, is distinct.

The figures of the Church represent in a limited fashion the great provisions that come from the great promises belonging to the Eternal Covenant, the Fourth Abrahamic Covenant, and the New Covenant to the Church, as they relate to the Church.

A correct understanding of these figures and covenants will provide the spiritual Christian with assurance of the Church’s past, present, and future with the Triune God.