7. Reconciliation Why We Need Reconciliation. Pauline Theology

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1 7. Reconciliation 7.1. Why We Need Reconciliation We need reconciliation because we are in a state of alienation from God. There is a broken relationship between God and the world. God made man to have a good and harmonious relationship with Him. Adam walked and talked with God in the garden, and they delighted in each other s presence (Gen. 2). The Fall of Adam led to enmity and hatred being brought into this relationship, breaking it and causing mutual enmity between Man and God. From man s side, this is unjust enmity caused by guilt man now blames God for everything ( the woman that YOU gave me, Gen. 3:12) and just enmity of God towards us as we live out our rebellious lives. Justification is legal and forensic; reconciliation is social-relational and speaks of the restoration of relationship between the parties Two-Fold Aspect of Enmity Enmity toward God Man has enmity towards God. Romans 8:7 teaches that the mind of the flesh is enmity against God. Romans 8:6-8 6 For to be carnally minded is death, but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. 8 So then, those who are in the flesh cannot please God Enmity toward Man While Man is in enmity toward God, God is also in enmity towards Man. Romans 5:10 and Colossians 1:21 both tell us that God has reconciled those who were once enemies, estranged and hostile in their minds. Romans 5:10 10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. Colossians 1:21 21 And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled. Part of God s work therefore is to reconcile us, to bring us back into a harmonious relationship to Himself. The Position before Sin Peace, Harmony, and Sonship The Position after Sin At Enmity Pauline Theology.doc p Mar-05

2 The Relationship between Justification and Reconciliation Positive and Negative Aspects Positively, it means that peace is established between the two parties, and it is contrasted with enmity and alienation (Rom. 5:10; Eph. 2:14). Ephesians 2:14 14 For He Himself is our peace, who has made both one, and has broken down the middle wall of separation. Negatively, if we are not reconciled then we are rejected The Process The process of reconciliation is closely linked to justification. In justification, God takes away man s guilt; that is, his sin is not imputed: 2 Corinthians 5: Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. This negates the injustice that bars reconciliation and leaves the way open for reconciling the relationship. Like justification, reconciliation is something man receives by grace. The means of attaining reconciliation is the same as justification in Christ: Colossians 1: And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled 22 in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight The Order of Justification and Reconciliation There is no real priority of order between justification and reconciliation. Reconciliation is the motive that calls for justification; justification is the act that allows the reconciliation to take place The Basis Both justification and reconciliation are based on the same event the death of Christ. Ephesians 2: But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who has made both one, and has broken down the middle wall of separation. Peace through Blood and Death Pauline Theology.doc p Mar-05

3 The Chain of Events in the Gospel: From Justification to Blessing The key is to begin with justification. This creates the basis for a new relationship with God. This allows reconciliation through a substitution based upon atonement and ransom, which in turn leads to peace with God. The high point of this reconciliation is the consummation in the adoption of sons. Galatians 4:4-5 4 But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, 5 to redeem those who were under the law, that we might receive the adoption as sons. Sonship then leads to heirship, the obtaining of the blessing of God Reconciliation Two Spheres There are two spheres of reconciliation: 1) the world is reconciled; and 2) individuals are reconciled. Paul describes both of these spheres in Colossians 1:19-22: Colossians 1: For it pleased the Father that in Him all the fullness should dwell, 20 and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross [the reconciliation of the world]. 21 And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled 22 in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight [the personal side of reconciliation] Old World and New Creation While reconciliation does have reference to individual men and man s heart disposition, individual men are not the only or even the main thrust. The Bible s view of the reconciliation that Christ has brought is wider than ours. When God reconciled through Christ, He reconciles the whole of creation. It is an objective work, all hinging upon Christ s coming and death. Simply put, the old world was alienated with Adam s Fall, and the second Adam restores that relationship The Old World In Colossians 1:20, the phrase all things includes both the earth and heaven. Paul is referring to the evil power of the corrupted spiritual world that had obtained power over the world of men. The Old World was fallen; it had turned away from God and was against God. Pauline Theology.doc p Mar-05

4 The Old World In His death, Jesus removed everything that stands in the way of a right relationship between God and the World (all of Creation). First, He does away with the Old; and second, He brings in the New. The Reconciliation through Christ The New Creation The Death and Resurrection of Christ brings in the New Creation. The old has passed away and the new has come. 2 Corinthians 5: Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. 18 Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, In contrast to the Old World, the New World has been reconciled to Christ. It has a good and powerful spiritual relationship with Him. This is a broader restoration of God s Divine Government over all things. Those things that were under the government of evil powers have been taken away and become reconciled through Christ. In this kingdom, the rule is by and unto Christ. All of this happens without us, when we were still enemies of God: Pauline Theology.doc p Mar-05

5 Romans 5:10 10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. This brings peace and opens the way that we might share in the New Creation. The objective reconciliation of the world is connected to our personal reconciliation Reconciliation Leading to Peace The goal of reconciliation is that God and Man will be at peace. Colossians 1:20 20 and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross. This peace has both negative and positive aspects Negative Aspects Peace is the pacification of the hostile world, which is the kingdom of Satan. Having made peace with the world, Christ will soon crush Satan: Romans 16:20a 20 And the God of peace will crush Satan under your feet shortly. Those who are not under the peace of the Messiah s kingdom are already under indignation, wrath, tribulation and anguish, and will also be subject to future divine judgment: Romans 2: but to those who are self-seeking and do not obey the truth, but obey unrighteousness indignation and wrath, 9 tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; 10 but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. 11 For there is no partiality with God Positive Aspects Peace is the new disposition, the fruit of the unrestricted dominion and rule of the Messiah, Jesus Christ. It is the full restoration of the peace of the Messiah s Kingdom. Isaiah talks of the lion that lies down with the lamb. The New Jerusalem shall be built and we shall dwell in it. It will be a new world filled with righteousness and the Spirit of God. It is the place of life in the Spirit. Romans 8:11 11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you. Pauline Theology.doc p Mar-05

6 The Personal Aspect of Reconciliation The personal aspect of reconciliation is linked to the glory of the New Creation. The reconciliation of the New Creation is the basis of reconciliation of individuals. Colossians 1:21 21 And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled. 2 Corinthians 5:18-21 is a key text showing what Paul s ministry was and how he defined it. It was a ministry of reconciliation. 2 Corinthians 5: Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. 20 Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God. 21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him The Death of Christ that Brings Reconciliation Paul interprets the death of Christ in two ways. First, he looks at it as a priestly sacrificial atonement. Secondly, he bases it on the idea of payment and deliverance though a ransom. Pauline Theology.doc p Mar-05

7 The Death of Christ as an Atonement Paul interprets Christ s death through the idea of the Sacrificial System. Paul speaks generally of sacrifice in a number of places. For example: 1) In 1 Corinthians 5:7, Jesus death is said to be a sacrifice; 2) the Lord s Supper in 1 Corinthians 11:25 is spoken of in sacrificial terms; and 3) in Ephesians 5:2, Christ gave himself up for us as an offering and a sacrifice as a fragrant odor to God. 1 Corinthians 5:7 7 Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. 1 Corinthians 11:25 25 In the same manner He also took the cup after supper, saying, "This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me. Ephesians 5:2 2 And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma An Atonement that Propitiates Wrath Christ is the appointed sacrificial means leading to propitiation. 1 Corinthians 5:7 stresses both the voluntary nature of Christ s sacrifice as well as the fact that Christ s death is the condition of life for His people. Christ s atonement was one of Substitution: He died for our sins. Galatians 3:13 tells us that Christ became accursed for us: Galatians 3:13 13 Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed is everyone who hangs on a tree ). This is a covering and atonement for our sins before God The Central Position of Atonement The central position of atonement in the plan of salvation is shown in Romans 3:25: Pauline Theology.doc p Mar-05

8 Romans 3:25 25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed. Here, Paul teaches that God made Christ to be a means of propitiation in his blood. The word propitiate occurs only once and it refers to the sacrifice. This verse ties in Christ s death with all of the earlier sacrifices of God. It states that Christ s death is the single public display and demonstration for all the earlier sacrifices as well as also being the final sacrifice. It is the one for the many in Hebrews. One propitiation is linked to justification and eschatology as before. At the end of times, it is God s righteousness to all who believe as a free gift. But the giving of this righteousness is also an eschatological judicial verdict. Jesus is set forth publicly as a means of propitiation. Christ s death is a single decisive central act, before heaven and earth, in which God passes over all the sacrifices that had been offered until then, and places in their midst the true means of propitiation. The once here is once for all, distinguishing it from all the earlier sacrifices. Ridderbos, p. 192 There are three key words to remember: 1) Propitiate to turn away wrath; 2) Atone to pay for, to cover; and 3) Expiate to satisfy guilt by punishing a substitute The Double Movement in the Reconciliation of Christ In this process, God turns to the world and through Christ affects the reconciliation. However, from man s side, Christ stands in the place of men to offer Himself up to God, to expiate them from their sin. In His death, Christ represents God with Man, and Man before God. 1 Timothy 2:5-6 5 For there is one God and one Mediator between God and men, the Man Christ Jesus, 6 who gave Himself a ransom for all, to be testified in due time. God shows His love in delivering up Christ for us as a representative for us all: Roman 5:8 8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. At the same time, the obedience of Christ is given to man. Through the death of one man, many are justified. The order of events runs from God down to man, but in Christ it runs back to God, so man and God are reconciled The Order of the Double Movement The first order is that of the Father who sends His Son to be a propitiation to turn away wrath. He does it for the sake of sin, to condemn sin in the flesh, (that is, in Christ s flesh). Romans 8:3 3 For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh. Pauline Theology.doc p Mar-05

9 The Father designates Him and He does so as an act of divine love (cp. Romans 5:8, 8:32). Romans 8:32 32 He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? He did not spare His own Son, but freely delivered Him up for us all. The depths of this love can only be manifest in all its grandeur when, in the holy order and justice appointed by God, Christ is made to be sin, and delivers Himself up as the atoning sacrifice before the face of God The Death of Christ as a Ransom This is the second major description of the work of Christ. It is based on a commercial model here Christ pays the ransom price to God, allowing the sinner who is caught to go free Passages There are some passages that show this ransom explicitly; but there are also other passages that imply this act of ransoming Specific or Explicit Passages concerning Ransom Titus 2:14 14 who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works. Mark 10:45 45 For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many. 1 Timothy 2:5-6 5 For there is one God and one Mediator between God and men, the Man Christ Jesus, 6 who gave Himself a ransom for all, to be testified in due time. Christ is the mediator, the one who represents God to man and man to God. As the mediator, He offers the ransom payment. This flows out of the Mosaic idea that one could pay a ransom in lieu of a forfeited life: Exodus 21:30 30 If there is imposed on him a sum of money, then he shall pay to redeem his life, whatever is imposed on him. In Exodus 21:30, the emphasis is not on a model of slavery vs. freedom; but rather the model is one of condemnation and death vs. a ransom so that his life is not forfeited. Galatians 3:13-14 and 4:4-5 affirm this: Galatians 3: Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed is everyone who hangs on a tree ), 14 that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith. Pauline Theology.doc p Mar-05

10 Galatians 4:4-5 4 But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, 5 to redeem those who were under the law, that we might receive the adoption as sons. Christ redeemed us from the curse of the law, having become a curse for us. Galatians 3:13-14 should also control our interpretation of 4:5. When Paul says Christ was born under the law, to redeem those who were under the law, he means that Christ was born under the curse of death so that He might redeem those who were under the curse of death. This payment of ransom is commercial in nature: 1 Corinthians 6:20 20 For you were bought at a price; therefore glorify God in your body and in your spirit, which are God's. 1 Corinthians 7:23 23 You were bought at a price; do not become slaves of men. In these two verses in 1 Corinthians, the Greek word for bought at a price is a business term. You were bought and paid for like goods in a store Implied Passages concerning Ransom These passages can be considered liberation passages. The origin of the word liberation means liberation through ransom. Luke 21:28 28 Now when these things begin to happen, look up and lift up your heads, because your redemption draws near. Romans 8:23 23 Not only that, but we also who have the first fruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. Liberation through His blood is equated with the forgiveness of sins. Colossians 1:14 14 in whom we have redemption through His blood, the forgiveness of sins. Romans 3:24 24 being justified freely by His grace through the redemption that is in Christ Jesus. The reconciliation that God has given through the blood of Christ is a liberation from the demands of the law, the law that would have brought death Linking Both Atonement and Ransom Romans 3: being justified freely by His grace through the redemption that is in Christ Jesus, 25 whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, 26 to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. Pauline Theology.doc p Mar-05

11 This passage links the idea of commercial ransom and sacrifice together. The propitiation is a sacrifice leading to the sinner also being liberated by ransom from the law s demand and from death Reconciliation and the Adoption of Sons The highpoint of reconciliation leads us to Sonship The Adoption of Sons Galatians 4:4 4 But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law. Justification, reconciliation, peace, and adoption all flow from grace. This is stressed by Paul in Ephesians 1:4-6: Ephesians 1:4-6 4 just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, 5 having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, 6 to the praise of the glory of His grace, by which He made us accepted in the Beloved. Sonship is a fruit of God s electing love applied to believers by grace. Only those who are reconciled as Sons will have the privilege of living in the new reconciled, Messianic heaven and earth, in which the Messiah will stand in the midst of His brethren. Adoption to sonship is the consummation of the work of redemption, the final glory Old Testament Background The concept of sonship finds its typological root in the Old Testament. The adoption of Israel was one of the privileges of Israel: Romans 9:4 4 who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises. Israel as a nation is called God s Son, flowing out of their relationship with Abraham. In talking of David s son, 2 Samuel 7:14 shows that Sonship has a Messianic aspect to it. The one who is of David s line will also be God s Son. This passage is applied directly to Jesus Christ in Romans 1: Samuel 7:14 14 I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him with the rod of men and with the blows of the sons of men. Romans 1:3-4 3 concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, 4 and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead. This Old Testament privilege given to Israel continues in the New Testament. The typological Sonship of the nation of Israel is realized in its fullness. The revelation of the fullness of sonship is brought to fruition by the full revelation of the True Son, Jesus Christ. As He is revealed as the True Son, the Firstborn, even so He brings along others with Him. All believers who are united to Him are made sons and daughters with Himself. As He is the seed of Abraham, they are also. Paul draws on the same Messianic promise to David and applies it to the Church. He uses it to show the Corinthians their Sonship: 2 Corinthians 6:18 18 I will be a Father to you, and you shall be My sons and daughters, says the LORD Almighty. This usage indicates that Sonship flows from the special covenant relationship between God and Israel. Seemingly as the Messiah was the Son of God, even so shall all believers be seen as His sons and daughters. Therefore, Paul talks of them as the children of God, the children or seed of Abraham. Pauline Theology.doc p Mar-05

12 Galatians is the preeminent book on Sonship. All the Gentiles who have faith are included in the Sonship that flows from their faith relationship to Abraham. Faith is the key to Sonship. This idea then is not first a subjective experience, but first an objective state, a declaration that will have subjective implications (see below). The Full Idea: God foreordained that the end of redemptive work is that believers would become God s sons and daughters. This He did in love (Eph. 1:4). In principle, He realized it in the election of Israel, but it only took effect in its fullness when faith came and the gospel was preached to the Gentiles. Galatians 3: But after faith has come, we are no longer under a tutor. 26 For you are all sons of God through faith in Christ Jesus. It is the fulfillment and the maturation, the finality of the promises given in the Old Testament (Romans 9:26; cp. 2 Cor. 6:18). Romans 9:26 26 And it shall come to pass in the place where it was said to them, "You are not My people, There they shall be called sons of the living God. The revelation of our sonship is linked to Christ s Sonship. When God revealed His Son, then the adoption of sons takes effect: Galatians 4:4-5 4 But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, 5 to redeem those who were under the law, that we might receive the adoption as sons. He is the eschatological bringer of salvation. Jesus is God s Son. God s Son brings the Spirit, and it is the Spirit of God s Son, whom God has sent forth into our hearts, who cries Abba, Father. Our Sonship is therefore sonship in and through Jesus Christ. This occurs when the new and final consummation order became effective, when the fullness of time had come The Two Sides of Adoption Legal and Forensic We have a new status according to Galatians 3: Forensically, it is the end of being under the law (c.f. section 5.1 on the Jewish concept of the Law). Galatians 3: But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor The Relationship of Adoption to the Holy Spirit Internal and Experimental This is also a new relationship with God. It is the realization, the fruit, the consequence, the end of the redeeming appearance of Christ. The new relational and consummation aspect is affected though the Holy Spirit. Adoption and the work of the Spirit are closely related. Galatians 4:6-7 6 And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, "Abba, Father!" 7 Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ. The Spirit maintains new life and righteousness. This liberty is the power and principle of the whole Christian life. This liberty is liberty through the power of the Holy Spirit A New Relationship Interim and Eternal The new state of salvation is all embracing and eternal. The Holy Spirit is the gift of the interim period before the new creation comes in its fullness. The Spirit will also be with us through all eternity. The Holy Spirit is the first fruit and earnest of our inheritance. Pauline Theology.doc p Mar-05

13 Romans 8:23 23 Not only that, but we also who have the first fruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. Ephesians 1:14 14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory. The Holy Spirit is given now, and it will continue in this operation from now and into the future when the first fruits will be revealed in the fullness. Romans 8: For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; 21 because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. Although we already have the Spirit as the first fruits, believers groan within themselves in expectation of the adoption of sons when their body too will be redeemed (8:23). The consummation of salvation Sonship cannot yet break forth in its fullness. It awaits the final revelation in its all-embracing significance, affecting the whole cosmos. In the now, the Spirit enters as the first fruits to keep alive the certain of the future consummation in the heart of believers. And in that now, the liberty of believers begins. The Spirit comes to maintain Sonship: Galatians 4:6 6 And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, "Abba, Father!" The connection is maintained through the Spirit s intercession crying Abba Father. It is looking forwards to what must afterwards be revealed when the Spirit and the bride say, Come. Revelation 22:17 17 And the Spirit and the bride say, "Come!" And let him who hears say, "Come!" And let him who thirsts come. Whoever desires, let him take the water of life freely. The eternal nature of Sonship is that we shall be made like Christ forever, conformed into His image. Romans 8:28 28 And we know that all things work together for good to those who love God, to those who are the called according to His purpose. This will be a fixed state though all eternity Adoption and Heirship Paul makes the link to heirship on two levels. The first link is through the Old Testament promises that have been made to Abraham. We receive the benefits of the promises made to Abraham. This is spelled out by Paul in Galatians 3:5-9: Galatians 3:5-9 5 Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith? 6 just as Abraham "believed God, and it was accounted to him for righteousness." 7 Therefore know that only those who are of faith are sons of Abraham. 8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, "In you all the nations shall be blessed." 9 So then those who are of faith are blessed with believing Abraham. Secondly, we are heirs and co-heirs with Jesus Christ. Here the line is not so much with Abraham but with Christ Himself. Romans 8:17 17 and if children, then heirs heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together. The two lines converge when we remember that Christ is the Seed of Abraham who fulfills the promises. This convergence is illustrated by Galatians 3: Galatians 3: For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ's, then you are Abraham's seed, and heirs according to the promise. Pauline Theology.doc p Mar-05

14 It is not merely Sonship: they are joint heirs in Christ. Christ, as the Son of God, is the One through whom the heirship is received. We are adopted to be in the same relationship with Him, and so we share in the inheritance that is His Inheritance The concept of inheriting the Father s blessing flows out of the concept of adoption. Inheritance can be defined as the consummation of Sonship. Paul describes it as the future glory. This inheritance is to be in the future. It is the portion of the people of God, the kingdom of God, the treasures in heaven, imperishable and eternal that will not fade away. Pauline Theology.doc p Mar-05

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