The Pauline Bootcamp: Session 14
Practical Implications of Paul's Gospel, Part 5

Pauline Law and Justification of the Body of Christ by Pauline Works Before Others

Dr. Steve Rodabaugh, Trinity Grace Fellowship, 1 June 2002

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§0. This session complements the preceding bootcamp sessions by giving additional and fundamental aspects of Paul's distinctive gospel, aspects which shape the practical ramifications of Paul's gospel.

One of the most fundamental aspects of Paul's gospel is the law implicit in that gospel. Every gospel appeals to a law for a standard of righteousness; and if two gospels are different, then their associated laws are different (Phil. 3:17; 4:9; etc). Further, the law associated with a gospel establishes a benchmark by which the faith of a saint in that gospel can be assessed outwardly in works before others; that is when one's works are conformable to that benchmark, then others can make an operational decision to deal with that individual as a saint ­ justification by works before others.

From another, logically equivalent point of view, each gospel is uniquely associated with a specific dispensation or economy of salvation. By the very definition of economy-household law, each gospel comprises the good news to a specific household of God's Elect administered in accordance with a law consistent with that gospel.

Paul's unique gospel is associated with a unique law which we call Pauline Law. By this Law, and only by this Law, the faith of true saints of the Body of Christ is documented before angels and men. Since justification by works before others should be compatible with justification within God in decree, before God in Christ, and before self by faith, then this Law should declare a standard of righteousness compatible with the hope and calling and salvation of the Body of Christ. For example, if the hope of the Body of Christ is to sit above all angels, principalities, and powers (Sessions 7, 8, 9), then it sits above all angelic ceremony and ritual and time-specific activities. Thus we should expect that the Law of the Body, i.e. Pauline Law, should forbid the observance of any special times such as holydays, whether annual, monthly, weekly, daily, etc; and we in fact find this is so (Session 12). Thus, those who forbear any such observance and appear to do so out of sincere faith in Christ as Head of such a Body, give evidence they are indeed of the Body of Christ; and the operational decision of the local assembly would then be that they are saints.

An outline of this session is as follows:

§1. Paul's Distinctive Law

§2. Christ's Credentials as Representatives of His Elects

§3. Four-Fold Justification of the Body of Christ

§4. Applications of Pauline Law

This session builds on previous sessions and borrows from them extensively without citation.

§1. Paul's Distinctive Law

A. Dispensational Overview of God's Laws (see previous sessions)

1. Three households/dispensations of God's Elect (as indicated by three distinct hopes).

2. Dispensation, or economy, by definition means household law; and each household of God's Elect is administered in accordance with a law consistent with its hope.

3. Three distinct laws-a distinct law for each distinct household.

B. Distinctiveness of Pauline Law by Direct Comparison with Israel's Law

1. Both Laws contain direct commands and case law commands, the latter being the least general principle which accommodates at least two direct commands of a certain type.

a. Mosaic example. Case law command is that Israel is to protect those who cannot protect themselves. The direct commands inferring this case law are found in Ex. 21:20­27; 22:21­27.

b. Pauline example. Case law command is that the Body of Christ is to observe no religious times whatsoever. The direct commands inferring this case law are found in Gal. 4:8­11, Eph. 1:18, Phil. 4:4, Col. 1:9; 2:16; 4:2, I Thess. 5:17.

2. Pauline Law addresses, implicitly or explicitly, each issue addressed by Israel's Law.

a. Some Pauline commands use Israel's syntax. Example: Thou shalt not covet (Ex. 20:17 and Rom. 7:7).
b. Some Pauline commands modify Israel's syntax. Example: Honor thy father and mother-which is the first commandment with promise-that it may be well with thee and thou mayest live long upon the earth (Eph. 6:2­3). In this case Paul is quoting neither the Hebrew nor LXX text (Ex. 20:12).
c. Some Pauline commands negate the syntax of Israel's Law. Example: It is commanded that no one govern you in respect of ... the sabbath day (Col. 2:16). This is a blunt negation of the Mosaic command (Ex. 20:8­11).
d. EVERY Pauline command is distinctive regardless of whether it uses, modifies, or negates Israel's syntax.
i. Syntax occurs in a context which gives the syntax its meaning (or semantic).
ii. The Mosaic command "Thou shalt not covet" is in the context of Israel being given the Land and the ceremonies and all good things, and for Elect Israel, being given salvation in the Land forever. For one to want what is not to be possessed is to deny the sufficiency of Elect Israel's hope and grace.
iii. The Pauline command "Thou shalt not covet" is in the context of being given the Third Heaven with Christ and sitting with Him on the Father's throne and expressing His authority over the angelic hosts and all the created order. For one to want what is not to be possessed is to deny the sufficiency of the Body's hope and grace. This is precisely Paul's method in giving the "practical" commands of Col. 3:5­7 in light of being raised up and sitting with Christ in the Third Heaven (Col. 3:1­4, cf. Eph. 1:20­21; 2:6), and the practical commands of Col. 3:8­10, 12­ are in the additional light of the nature of the Body of Christ as Christ's non-incarnate humanity (Col. 3:11).
iv. Thus the commandS "Thou shalt not covet" are different in these two Laws.
v. Paul repeats the syntax of 8.5 of the Ten Commandments; but the argument just given shows that on ALL ten issues dealt with by the Ten Commandments, Pauline Law is distinctive. See Rom. 7:7; 13:9, Eph. 6:2­3.

3. Comparisons and distinctions between Pauline and Israel's Laws (see previous sessions).

a. Israel's Law views Israel as the priestly nation in the Land as specified by the ceremonial portion of Israel's Law; and the moral portion of Israel's Law dictates how each member of Israel is to live as a member of that priestly nation in the Land.
b. Pauline Law views the Body of Christ as the very humanity of Christ seated with Him above all angels and angelic ceremony, far above the earth with its ethnic distinctions and ceremony; and the moral portion of Pauline Law dictates how Body members are to conduct themselves in this life given their hope and position and calling above angels and earth and religious activities.

4. Biblical Summaries of Israel's and Pauline Laws

a. Israel's Law summarized in the Decalogue: Ex. 20:2­17.
b. Pauline Law summarized in the Three Specifics (Eph. 1:18­19), the Seven Ones (Eph. 4:4­6), and the Armour (Eph. 6:10­18).

C. Distinctiveness of Pauline Law by the Body's RelationshipS to LawS

1. Body Dead to Pauline Law w.r.t. Condemnation

a. Rom. 7:1­6

2. Body Alive to Pauline Law w.r.t. Obedience

a. Rom. 7:1­6
b. Rom. 7:22,25
c. Rom. 8:4
d. Gal. 6:2
e. Eph. 4:4­6

3. Mosaic Law is Dead to Body

a. Eph. 2:11­18
b. Col. 2:11­18
c. Phil. 3:2,8,18­19

D. Distinctiveness of Pauline Law as Indicated by Paul's Distinctive Apostleship
See Sessions I and IV. For now, see Rom. 16:7, Phil. 3:17; 4:9, I Thess. 1:6; 4:1­2, II Thess. 3:14­15; cf. Gal. 1:1­2:1­.

§2. Christ's Credentials as Representatives of His Elects
Justification before God, as we shall see below in §3.E, requires that the one standing for another before God must have the credentials to so stand.

A. Christ's Credentials in His Person.

1. Christ in His Person has a righteousness that is far beyond that of any finite Law given by God to man.

a. Ps. 16:2
b. Rom. 10:4
c. Heb. 3:3­6.

2. For Christ to stand before God on behalf of a specific household of the Elect, He must be viewed as perfectly sinless as judged by His obedience to the Law of that household.

B. Christ's Credentials to Specifically Represent the Body of Christ.

1. Is. 6:1­13. The Person of Jehovah Who is visible-the Logos, does not Himself participate in the rituals of the seraphim to purge Isaiah's lips to witness to the priestly nation. Thus the Logos Himself acts according to Pauline Law even while upholding Israel's Law and prophetic ministry.

2. Dan. 7:9­13­22. The Ancient of Days, the visible Icon of the Godhead-the Logos, does not Himself participate in the ritually-regulated ministrations of the various ranks and orders of the angelic hosts. Thus the Logos Himself acts according to Pauline Law even while upholding Israel's Law and kingdom and Himself incarnate as Israel's Messiah.

3. Zech. 3:1­6­10. Angel Jehovah, the Personal Messenger of the Godhead-the Logos, does not Himself perform rituals while Joshua the son of Josedech ministers on behalf of Elect Israel and Satan is accusing. Thus the Logos Himself acts according to Pauline Law even while upholding Israel's Law and kingdom and the security of Israel's Elect.

4. Prov. 8:22­31. The Logos was manifested visibly out of the Bosom of the Father (John 1:18) before there were angels and angelic ritual, earth and nations and earthly ceremonies. Hence as the Beginning of Creation He is apart from Israel's Law or any other ceremonial Law. Restated, from the Beginning of Creation, and even within the Bosom of the Father, He exists in perfect conformity to Pauline Law.

5. Ex. 24:1-2,9-12. The Logos participates in none of the special sacrifices and ceremonies required before the Sanhedrin can approach the manifestation of Jehovah. Again, the Logos upholds Israel's position as the priestly nation even Himself acting in accordance with Pauline Law.

6. Ezekiel 1,10. Same conclusion as above.

7. Rev. 4,5. Same conclusion as above.

C. Christ's Credentials to Specifically Represent Elect Israel.

1. Matt. 1:1­17, Heb. 2:16­17; 5:10. Christ was made of the seed of Abraham to be the High Priest representing Elect Israel.

2. Heb. 4:15; 5:8. Christ learned and exhibited perfect obedience to the Law of Moses.

3. Matt. 3:15. Christ obeyed perfectly Israel's Law associated with the kingdom gospel.

4. Matt. 23:2­3. Christ upheld perfectly the proper rabbinical role in Israel's Law.

5. Mark 7:1­13. Christ obeyed and upheld Israel's Law even when it contradicted the rabbis.

6. Mark 12:29­31. Christ upheld the hierarchy of Israel's Law.

7. Entire record of the synoptics is one of Christ obeying Israel's Law from the heart.

D. Christ's Credentials to Specifically Represent the Righteous of the Nations

1. As with many other aspects of the Elect Gentiles, this point is more implicit in Scripture. In His perfect obedience to the Father even in matters not specifically regulated by Israel's Law, He showed Himself to be a representative of the Elect Gentiles.

2. Luke 1:23­38. Christ's lineage goes back to Adam as the Perfect Man of the Nations.

3. I Cor. 15:45. Christ as the Last Adam is the perfect man and a model for the Righteous of the Nations.

§3. Four-Fold Justification of the Body of Christ

A. Dispensational Overview of Justification (see §1.A above)

1. Three households/dispensations of God's Elect.

2. Dispensation, or economy, by definition means household law; and each household of God's Elect is administered in accordance with a law consistent with its hope.

3. Three distinct Laws-a distinct law for each distinct household

4. Three by four matrix-four-fold justification for each household of God's Elect. The four aspects of justification are illustrated below for the Body of Christ; but there are analogues for each household of the Elect.

B. Meaning of "Justification"

1. "Justify" / dikaioO (#) word group

a. dikaioO (#): to declare or manifest as righteous in some sense. Examples: Matt. 11:19, Luke 7:29,35, Ro. 2:13; 4:2; 3:28, I Cor. 4:4, Gal. 2:16, Tit. 3:7, James 2:21,24.
b. dikaios (#): a just one, one manifested as righteous, one declared to be just. Examples: Matt. 1:19, John 17:25, Ro. 2:13, Gal. 3:11.
c. dikaiosunE (#): righteousness, the state of righteousness as declared or manifested. Examples: Matt. 3:15, Ro. 3:25,26; 4:5; 6:16, Gal. 2:21; 3:6, I Tim. 6:11, II Tim. 2:22; 3:16, I John 2:29; 3:7,10.
d. dikaiOma (#): righteousness as manifested through acts, righteous acts. Examples: Luke 1:6, Rom.1:32; 2:26; 5:16,18; 8:4, Heb. 9:1,10, Rev. 15:4; 19:8.
e. dikaiOs (#): in a righteous manner or way. Examples: Luke 23:41, I Cor. 15:34, I Thess. 2:10, Tit. 2:12, I Pet. 2:23.

2. Issue of declaration.

a. Mandated by many of above references, e.g. Luke 7:29,35.
b. Fits all references given above-search and see.
c. Does not mean "to make righteous or just"-this is an issue of sanctification.

C. Relationship of Justification to Law and Gospel

1. Justification requires a standard of righteousness

a. Rom. 2:13,16; 8:4

2. Gospel requires standard of rightousness

a. Rom. 1:5; 3:23­28; 7:7; 10:10, Eph. 1:7
b. Gospel declares the good news of justification, and so must appeal to the same standard as justification.

3. Law declares the standard of righteousness

a. Rom. 7:7

D. Justification Within Godhead By Decree

1. Rom. 8:28­30 (cf. 8:16­17)

2. Rom. 8:33

3. Eph. 1:4­7

4. Cf. Rom. 3:25, Eph. 2:7

5. The decree of the Logos expresses the Father's desire that each member of the Body be identified with Christ's righteousness as He sits as the Ancient of Days, far above all ceremony and symbol and ritual. This righteousness is in accordance with Pauline Gospel and Law.

E. Justification Before God By Christ

1. Rom. 3:22 (Greek)­25

2. Rom. 4:25

3. Rom. 5:6­11

4. Rom. 8:1­3

5. Rom. 8:34

6. I Cor. 1:29­30

7. Eph. 1:7

8. Tit. 3:4­5

9. Christ stood in the place of His Body as their non-ceremonial, neither-Jew-nor-Gentile, non-earthly Head and declared them righteous before the Father in accordance with Pauline Gospel and Law.

F. Justification Before Self By Faith

1. Rom. 3:26,28

2. Rom. 4:5­,24­25

3. Rom. 5:1

4. Rom. 8:9­11

5. Rom. 10:6­13

6. Gal. 2:16

7. Eph. 2:8­9

8. The Spirit's regeneration and indwelling of the Body members drives them to submit to Christ as Head of the Body. This faith is unique to the Body and in accordance with Pauline Gospel and Law.

G. Justification Before Others By Works

1. Rom. 4:2 (Greek), cf. James 2:21­26

2. Rom. 7:1­6

3. Rom. 8:4

4. Gal. 2:20­21

5. Gal. 4:8­11

6. Eph. 1:15

7. Eph. 2:10­18; 4:1­6

8. Phil. 1:9­11

9. Phil. 3:17­21

10. Col. 2:8­23

11. Body members will persevere in their obedience to Pauline Law and so manifest themselves outwardly as the Body of Christ in accordance with Pauline Gospel and Law.

§4. Applications of Pauline Law
See Appendix below for text file, from Conference on Seven Ones, for applications of Pauline Law.

APPENDIX. BEHAVING WORTHY IN LIGHT OF THE SEVEN ONES

I. Comments on Eph. 4:1-3

Verse 1

(1) Therefore, I the prisoner in the Lord. "Therefore" refers to the first three "propositional" or "theoretical" chapters. Paul is a prisoner "in" or "within" the Lord, in keeping with the language concerning the Body in Eph. 1:4,11,etc. "Prisoner" also refers us to the beginning of Chapter 3 and its great doctrinal content.

(2) To walk worthily. To behave worthily or in a manner consistent with the Body's calling. In context this is defined by the Seven Ones!

(3) Calling of/from which you were called. figure of Polyptoton (many voices) for intensity and emphasis. The Body has been truly called, indeed to be the Father's inheritance Eph. 1:11).

Point: To live godly today means living in a way that honors and obeys the Seven Ones which summarize that calling. Godliness does NOT mean pleasantness or emotional balance per se.

Verse2
See the cognate passage Col. 3:12-14, where these "virtues" are linked with preserving the unity of the Body in relation to "the peace" and the "One Body" in Col. 3:15, exactly as they are here in context.

Point: All these "virtues" are defined in context in relation to the Seven Ones.

Point: Anyone violating these Seven Ones is NOT humble, meek, patient, longsuffering, or loving, no matter how emotionally pleasant or civil they may be as judged by the society or evangelical community. Put another way, those who oppose the specifics of Paul's gospel, as detailed in the Seven Ones, are NOT living godly lives.

Verse 3

(1) Being-impelled-to. "Endeavoring, diligent, eager" are the standard translations of this "fulcrum" word which defines the basic attitude of one who would live godly in this dispensation. The Greek word is spoudondzontes, the present, masculine, plural, participle of spoudadzo, a verb derived from speudo, which means "to impel, urge, quicken, make alive, hasten"; and so spoudadzo means "to be impelled, urgent, quickened, lively, in haste". Hence spoudondzontes means "BEING URGENT, BEING IMPELLED, BEING IN HASTE TO"; restated in bluntly idiomatic English, it means HAVING THE FIRE IN THE BELLY.

(2) To guard-defend. This English translation "keep" was more appropriate centuries ago, but "keep" has since changed somewhat. The Greek terein is the active infinitive of tereo, meaning "to keep watch over, guard, shield, keep in custody, watch protectively over". The modern English word can be interpreted as "observing, practicing" (as in "keeping the speed limit"), but the Greek word is much stronger and more emphatic.

(3) the unity of the Spirit in the bond of this peace.

(a) Proper Biblical unity is defined by the Seven Ones.
(b) Note "the Spirit" refers below to the One Spirit.
(c) This peace has the article of previous reference, referring back to the peace discussed at length in Eph. 2:11-18, namely the peace between Jew and Gentile, which destroys for this dispensation all Jewness and Gentileness and forms the ONE BODY.
(d) It is precisely at theis point that Paul lists the Seven Ones, using this peace as a lead-in to the One Body.

From Eph. 4:1-3 in context we conclude the following point: IF one has the FIRE IN THE BELLY to carefully/precisely understand Paul's gospel generally and the Seven Ones specifically, to promote and defend and guard these doctrines, and to suffer for these doctrines, THEN one has TRULY REGENERATED FAITH; and IF one does NOT have such a fire in the belly, THEN one must repent or face God's eternal wrath and torture---such a one is NOT (yet) SAVED. Paul's gospel is NOT optional for salvation today (Rom. 2:16 plus more Scriptures in II below).

II. Necessity of Paul's Gospel and the Seven Ones (in addition to Eph. 4:4-6)

A. Essential for conversion: Rom. 10:9-13 (non-ceremonial, One Body confession of faith), Gal. 1:6-9; 2:5; 5:2, Eph. 2:8-10 (in context),17-18, I Thess. 5:8, II Thess. 2:13-15.

Comments on Rom. 10:9

(1) Context forbids religious, symbolic activity---such is NOT the result of faith: Rom. 10:6-7.

(2) Rom. 10:9a is the VOCATIVE in the Greek: if you confess with your mouth "Lord Jesus". The confession is made privately to CHRIST, the confessor addressing Christ as "Lord Jesus". The standard translations have corrupted the text: the AV adds the article (the least offensive change); the RSV adds "that" and "is" ("that Jesus is Lord") and changes the word-order ("Jesus", "Lord" instead of "Lord Jesus"); NASB is almost as bad; KJV II adds the article and changes word order. What people have made of these changes is that a public confession that Jesus is Lord, a religious act, is needed to realize one's salvation---this is the direct opposite of the text in context.

(3) Rom. 10:9b further confirms the privacy of the confession of faith---say in your heart.

(4) Rom. 10:9a and Rom. 10:9b are a Semitic parallelism, each being a way of stating the same thing. Hence both are private since either one is private.

(5) The parallelism of Rom. 10:9a,9b is paralleled by the parallelism of Rom. 10a,10b, with the two verses together forming an introversion.

(6) All of the parallelisms of Rom. 10:9a,9b and Rom. 10:10a,10b are summed as "belief in Him" in Verse 11 and "calling upon the Name of the Lord" in Verse 13; but both of these Verses describe a private confession, particularly Verse 13.

(7) This private confession of faith is the CONFESSION OF THE ONE BODY by Verse 12---it is the confession of that Body which is neither Jew nor Gentile.

Point: If anyone makes a symbolic act as part of a confession of faith, and truly loves and rejoices in that act as manifesting their salvation, then that individual is NOT saved, no matter how many he/she says the words "Jesus is Lord" (cf. Acts 16:16-17). These symbolic acts include making a public confession in front of others, going forward, raising their hands, having someone pray with them, "every head bowed and every eye closed", prayer rooms, etc---all are in violation of the Seven Ones (see more below).

  • Pauline Example: Acts 22:6-9 + I Tim. 1:15-16 (Christ dealt with Saul/Paul in private, and Paul is our pattern).
  • Jewish Example Outside the Ceremonial Law: I Kings 19 (The Logos dealt with Elijah in private)

    • B. Essential for maturation: Rom. 16:25, I Cor. 3:10-11, Eph. 4:12-13 (in context), Phil. Col. 1:21-29; 2:2-3, I Thess. 1:6-7; 3:2; 4:1, I Tim. 3:8.

    C. Essential for ministry: I Cor. 11:1, Eph. 1:15-23, Phil. 1:3-7, I Thess. 2:3-4, I Tim. 3:8.

    D. Essential for present assessment: Rom. 16:17, I Cor. 11:1, Phil. 3:1-4,17-19; 4:9, II Thess. 3:6-7,

    E. Essential for suffering: Eph. 3:1; 4:1, Phil. 1:29, I Thess. 2:2; 3:1-5, II Tim. 2:1-4.

    F. Essential for warfare (now and in our ascension): I Cor. 3:10-15, I Thess. 4:13-18; 5:8, Eph. 6:10-17
    (see armour notes: whole armour <---> One God, girdle of truth <---> One Baptism, breastplate of this righteousness <---> One Lord, boots of the gospel of this peace <---> One Body, shield of this faith <---> One Faith, helmet of salvation <---> One Hope, sword of this Spirit <---> One Spirit), II Cor. 5:10.

    G. Essential for final judgment: Rom. 2:16, I Cor. 3:10-15, II Cor. 5:10, Phil. 1:9-11, II Thess. 1:5-10; 2:10-15

    CONCLUSION: Those who deny (as opposed to simply being unaware of) the distinctives of Paul's gospel expressed in the Seven Ones are NOT saved; if they do none repent, they will burn forever in the Divine Fire. Those who confess them from the heart as the expression of Creator's sovereign purpose for the Body ARE saved.

    III. Application of Seven Ones---Some Examples (also see outlines on specific Ones).

    Preliminary Comment. Case-Law Principle Much Biblical instruction, especially practical instruction, is not in the form of abstract propositions, but rather in the form of rather specific examples. Yet clearly a general principle stands behind the examples. It is our obligation to grasp the general principle so that we may apply Biblical principle to situations not explicitly listed amongst the specific Biblical examples. In every situation, the proper general principle behind the Biblical examples is that minimally general or least general principle which covers all the Biblical examples; in mathematical parlance, the general principle is the "join" or "least upper bound" of the examples.

    Mosaic Example of Case-Law. Ex. 22:21-27. The examples include protecting widows, orphans, foreigners, poor people's finances, a neighbor's coat. The general principle is that people should not be taken advantage of, especially those who are vulnerable. Examples not mentioned which can now be adjudicated: lending an ox to a poor man, borrowing a neighbor's ax or pair of gloves, etc. Test the general principle by further Biblical examples: try Ex. 21:22-25 (the anti-abortion passage).

    Pauline Example of Case Law. Gal. 4:8-11, Col. 2:16, in that order, in context. The examples forbid any pagan or Jewish religious time or day for the Body of Christ. The general principle is that there are no religiously set times for the Body of Christ as a whole or for any of its members, regardless of the source of the time or day (e.g. personal preference). Examples not explicitly mentioned which can be adjudicated include one deciding that each Tuesday morning will be given over to prayer, study, and meditation in order to give God a day out of each seven since one must work Sundays as a fireman. Actually, this principle becomes the rigorous principle of "Universal Generation" IF we define "pagan" to mean any religious rule we impose ourselves; in which case imposing Tuesday as the "Lord's Day" comes under the condemnation of Gal. 4 and all the Law and the Gospels as well. But the justification of such a definition of "pagan" takes us back to Case-Law.

    There are those who oppose Case-Law; but there is no understanding of any literary document without it. We assign meanings to words, grammatical constructions, idioms, etc by this very epistomology (methodology). No doctrine in Scripture is constructible without it, e.g. the doctrine of the Trinity. Those who really oppose it are opposed to using their minds to understand Scripture, and are therefore opposed to Deut. 29:29, Matt. 22:37, etc. There is a frightful parallel with the Parable of the Talents: the one who will not work, under the excuse that he does not want to damage his one talent, typifies the Saduceean approach to Scripture---no inference is allowed whatsoever because we might pollute the pure Scripture with our evil reason---and the Saducees in the evangelical camp appear to be legion and as yet unsaved.

    In the lists of Pauline "prohibitions" below, the general principles are mixed in with the specific, direct Biblical prohibitions (which are discussed in the previous outlines in this series), and also with those examples which are applications of these general principles. The author has not mixed them in any strategic order ­ sometimes the specifics precede the general which they infer, followed by "application" examples, and sometimes not. Thus the reader must peruse the lists carefully. So dear saint, please test the specifics by Scripture, and the generals and their applications by careful reasoning---as Luther said, "You must convince me by the Scriptures and sound reasoning" ­ and you will hopefully enjoy and treasure your liberties in Christ as a member of His Body.

    A. One Body. Only the Body of Christ and its unity as expressed in the local assembly. No divisive groups: no denominations; no seminaries; no mission boards; no assembly "membership"; no choirs; no "beef and beans night"; no cells; no singles-between-35-and-40 groups; no professional/contractual clergy (Acts 20:33-35 (cf. I Tim. 5:8, Rom. 16:17, I Cor. 11:1, Phil. 3:17; 4:9, I Thess. 1:6-7; 4:1, II Thess. 3:6,14; II Tim. 1:13-14), Eph. 4:15-16, Col. 2:19, I Tim. 2:5); no women's auxillaries; no secrecy by the officers/elders; no deacons versus bishops; no ethnic churches/assemblies; no nations before/under God (no "Fasting & Prayer '95, no Pledge of Allegiance with a particular phrase); no "pastor/minister" discounts at bookstores; etc.

    B. One Spirit. Only the Holy Spirit. No spirits; no angelic ministry; no seeking of angels; no books promoting angelic ministry to saints today; no charismata except from demons (partial fulfillment of II Tim. 3:8-10); etc.

    C. One Hope. Only the Third Heaven with the exalted Christ on the Father's Throne over the angelic hosts. No earthly hope; no Messianic Judaism; no theonomy; no religious loyalty to present day Israel (see One Body); no singing "Glorious things of thee are spoken, Zion, City of our God", "Beulah Land"; no civic/political obligations apart from good citizenship; etc. Hence no support for a "Christian state", a "Jewish state", or a "Muslim state".

    D. One Lord. Only Christ as the only Lord and Priest (I Tim. 2:5). No lords; no angelic ministry; no professional/contractual clergy; no priests; no priestly confessions of faith ("every head bowed, every eye closed"); no religious titles; no religious acts (we are to imitate our Head, and what religious acts does He now perform---as the Ancient of Days, He is above circumcision, baptisms, etc, and so are we); no study-priests (Acts 17:11, Rom. 14:5, Eph. 1:17, Phil. 1:9-11, Col. 1:27-2:3, II Tim. 2:15, etc); no healers, i.e. healing priests; no priesthood of believers; etc.

    E. One Faith. Only Paul's gospel and the Mystery. No multiplicity of gospels or creeds; no gospel but that given by Christ to Paul; no confession of faith but the non-ceremonial confession of Paul's gospel; no armour besides the Pauline armor of Eph. 6 (shield).

    F. One Baptism. Only the baptism by the Spirit into the Body of Christ (Body's regeneration---Tit. 3:5). No water baptism of any kind; no charismatic baptism of any kind; no circumcision; no sacrifices; no symbolic religious act of any kind; no holidays; no monthly days; no weekly or Lord's days; no Mother's Day sermon; no dedication of babies; no religiously set times; no religious symbols; no religious clothes; no habits or reverse collars; no choir robes; no academic robes; no prayer shawls or talliths; no veils or doillies; no special suit just for Sunday; no religiously set times for prayer or reading or "quiet time"; no religiously motivated fasting; no Bible on top of school books just to make a point; no staged prayers for People magazine; no religious acts of conversion; no going forward; no raising one's hand; no "every head bowed and every eye closed"; no religious wedding ceremonies; no religious regulation of food; no symbolic meals; no traditional communions of self-denial; etc.

    G. One Father-God. Only the God and Father of the Lord Jesus Christ. No gods; no angelic ministry; no doctrinal authorities (Acts 17:11, Rom. 14:5, Eph. 1:17, Phil. 1:9-11, Col. 1:27-2:3, II Tim. 2:15, etc); no spiritual authorities; no denominational heads; no mission board heads; no seminary heads/professors; no judicial authority outside the local assembly; no assembly "turf" heads---youth "pastor", director of music, ...; no titles or religious forms of address---no "pastor", no "father", no "brother", no "sister", no "deacon", no "right reverend", no "holiness", no rabbi", no "rebbe", etc (Rom. 1:1-7, I Cor. 1:1-2, II Cor. 1:1-2, Gal. 1:1-2, Eph. 1:1, Phil. 1:1, Col. 1:1-2, I Tim. 1:1-2, II Tim. 1:1-2, Tit. 1:1-4, Philem. 1-2, and note a corresponding doctrine for Israel: Matt. 7:1-12(7), Mark 12:38-39); etc.


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