People Of God, Called Chosen Faithful - J.

Leland Earls
by J. Leland Earls

https://archive.org/details/LEPeopleOfGodAndCalledChosenFaithfulcomplete_201811

Publication date 1984-01-01

Biblical Study of the Church, the People of God. Goes into the Old Testament and New
Testament metaphors for God's People.
Second half of book is "Called, Chosen, and Faithful" and study of the progressive growth
of Christians.

“People of God” and “Called, Chosen, and Faithful”

- Leland Earls
- Edited by Jon R. Welker
Rev. 17:14

The People of God

God’s Chosen People

Concerning the nation of Israel, God said, “This people have I formed for Myself; they
shall shew forth My praise.” (Isaiah 43:21). When God visited them in Egypt, He said: “And I will
take you to Me for a people; and I will be to you a God…” (Exodus 6:7). How wonderful, to be
chosen of God for His very own people.
Cut Off
Natural Israel failed to obey God, however. And, except for an “elect remnant” which
accepted Jesus as their Messiah, they had to be “cut off” from the covenant promises. (Romans
11:5,20). But this did not frustrate God’s purpose to have a people to show forth His praise.
Through Christ, God made a new covenant which provided for the “grafting in” of the Gentiles as
a part of His covenant people (Romans 11:17). This new covenant is based not upon works (or
man’s ability), as was the covenant to Israel through Moses, but upon faith in God’s ability, made
available through the grace of [God through] Christ.
The New Covenant
The New Covenant based upon better promises is the subject of the Book of Hebrews,
and the writer quotes God’s Word through Jeremiah concerning it:
“… Behold, the days come, saith the Lord, when I will make a new covenant with the
house of Israel and with the house of Judah… I will put My laws into their mind and will write
them in their hearts; and I will be to them a God, and they shall be to Me a people.” (Hebrews
8:8,10).
Since this Covenant is based upon “faith” rather than “race”, all who believe in Christ are a
part of the “house of Israel” – the seed of Abraham by faith. (Gal. 3:29), and thus the covenant
people of God.
A People for His Name
God is now building His purpose to “… visit the Gentiles to take out of them a people for
His Name” (Acts 15:14). Thus, Peter says of the Gentiles:
“Which in time past were not a people but are now the people of God which had not
obtained mercy, but now have obtained mercy.” (1Peter 2:10)
It is the people of faith in Christ (both Jews and Gentiles) which are now “… a chosen race,
a royal priesthood, a holy nation, a people for God’s own possession…” (1Peter 2:9 NAS). And the
purpose is that we should “show forth the praises of Him who called us out of darkness into His
marvelous light.”
Symbolic Pictures
 In order to help us to understand just what it means to be the people of God, there are
many metaphors (comparisons) or symbolic representations given to us in the Scriptures. Each
is designed to give us a particular insight into the nature and character of God and His
relationship to us, and our relationship to Him as His people. Each opens up to us, from different
perspectives, the manner of God’s dealings with us, the goals He has for us, the lessons He wants
us to learn, the qualities He wants to develop within us, and the things He has prepared for us in
this present world and that which is to come. (1 Cor. 2:9-10). The following are listed for
consideration, and each will be developed into a separate study. The people of God are referred
to as:
1. The Church of God, from the Greek word, ekklesia, which means the ‘called out ones.’
Israel was referred to as “the church in the wilderness” (Acts 7:38) because they were called out
of Egypt and unto the Promised Land. So are we called out of the darkness of this world (I Peter
2:9) unto the light and glory of His Kingdom (I Thess. 2:12, II Thess. 2:14). In our “journey”
toward that heavenly Promised Land, there are many “callings” which we must experience and
enter into as a part of our preparation. These shall be considered later (I Cor. 1:2,9).
2. The Building (house) or “Temple” of God (I Cor. 3:9), as a habitation or dwelling
place for God by the Spirit (Eph 2:21-22). Christ is the foundation (I Cor. 3:11) and chief
cornerstone (Eph. 2:20), and we are the “living stones” of that temple (1 Peter 2:5). The stones
of this temple are being cut, shaped, and built upon the foundation, and being “fitly framed
together, “that in time this temple might be filled with the fullness of the glory of God (Eph.
3:19).
3. The Family of God. Because we are born of Him (Jn. 1:12-13, 3:3; 1 Peter 1:23).
Christ is our elder brother (Heb. 2:11), the firstborn among many brethren (Rom. 8:29), the
pattern Son (1 Peter 2:21) and our kinsman redeemer; Who has paid the price to restore our lost
inheritance (1 Peter 1:18-20) that we might be joint heirs with Him (Rom. 8:17) in His glory
(Heb. 2:10). We are “waiting” for our “adoption” (placing as mature sons)” (Rom. 8:23) and must
continue to “grow up” in all things (Eph. 4:13-15), going on “unto perfection” (maturity) (Heb.
6:1).
4. The Bride of Christ. The New Covenant is likened unto a marriage contract, whereby
those who are united unto the Lord are one in Spirit (1 Cor. 6:17), espoused or betrothed to one
husband and are to remain faithful to Him as “chaste virgins.” (2 Cor. 11:2). The Bride is now
being “made ready” (Matt. 25:10, Rev. 19:7-10), during the absence of the Bridegroom (Lk. 5:34-
35), so that she is now legally joined to Him through the vows of espousal, may be personally
joined to Him when He comes to take her to Himself as the returning Bridegroom (Matt. 25:6,
Eph. 5:25-32).
5. The Body of Christ. “a body hast Thou prepared Me” (Heb. 10:5). As the physical
body of Christ was His vehicle or instrument to use in His ministry of fulfilled the Law and
bringing in the New Covenant, so is the church His spiritual body: the instrument of His purpose
during this age to preach the Gospel (good news) of redemption, and to manifest His grace and
glory to the world. Christ is the head from which all direction comes, and we are the members,
each with our own function and ministry in relation to Him, the other members, and the world.
(Eph. 1:22-23, 1 Cor. 12:1-31).
6. The Kingdom of God. Because we are “born of God” (Jn.1:12-13, 3:3), He has “…
delivered us from the power of darkness, and hath translated us (put us over) into the kingdom
of His dear Son.” (Col. 1:13). We are no more “strangers and foreigners, but fellow citizens with
the saints” (Eph. 2:19). Christ is now the King-priest after the order of Melchizedek (Heb. 7:1-
2,21), to return to the earth as “King of kings and Lord of lords” (Rev. 17:14, 19:16), and we are
being prepared as “overcomers” to be the co-rulers with Him in His kingdom (Rom. 3:21, 1:6,
5:10, 20:4, 6).
7. The Flock of God. We are the sheep who had gone astray through sin but are “…now
returned unto the Shepherd and Bishop (overseer) of your (our) souls” (1 Peter 2:25). Christ is
the “good shepherd” Who laid down His life for the sheep (Jn. 10:11), the “great shepherd”

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through His resurrection and exaltation (Heb. 11:20), and the “chief shepherd” Who appoints
under-shepherds to feed His flock (1 Peter 5:1-4). As His sheep we are to follow Him and hear
only His voice. (Jn. 10:27).
8. The Husbandry (Farm) of God. Christ is the Sower Who sows the seed of the Word to
our hearts (Matt. 13:18-23), depending on our growth and response to the Lord in the “field” of
this world (Matt. 13:38). Christ is also the true Vine planted by the Father and we are the
branches, learning to abide in Him, and letting His word abide in us, that we might bring forth
the much fruit He desires (John 15:1-8).
9. The Disciples of Christ. The word “disciple” is from the Greek word mathetes meaning
“a taught or trained one”. The word is used in the Gospels to denote the close followers of Jesus
who were being taught and disciplined by Him. In relation to such disciples, Jesus was the
Master or Teacher, from the Greek word didaskalos. It refers to the one who has the authority
over another to teach and discipline him in the ways of truth and righteousness. The
requirements of discipleship are high, as given by Jesus in Luke 14:26-33, Matthew 10:37-39,
but the rewards shall be great (Matt. 19:27-29).
10. The Servants (Slaves) of Christ. Christ is pictured in the New Testament as the lord or
master who has purchased us and therefore we belong to Him (1 Cor. 6:19-20). The followers of
Jesus called Him “teacher and Lord,” and Jesus said, “ye say well, for so I am.” (Jn. 13:13). As His
servants (slaves), we own nothing of ourselves, but are stewards over all things committed to us
by Him, both material and spiritual, and it is required of us that we be found faithful (Lk. 16:10-
13, 1 Cor. 4:1-2). As in the type (Deut. 15:16-17), we are the Lord’s voluntary love-slaves.
11. The Priests of God. As our High Priest, Christ ever lives to make intercession for us at
the right hand of the Father (Rom. 8:34, Heb. 4:14-16, 7:25-26, 8:1). In the Old Testament, the
ministering priests were those born into the family of Aaron the High Priest who is a type of
Christ. We who are “born of Christ” are now “…an holy priesthood, to offer up spiritual sacrifices,
acceptable to God by Jesus Christ” (1 Peter 2:5). We are to present our bodies a “living sacrifice”
(Rom. 12:1) and offer the sacrifice of praise continually (Heb. 13:15), as a “sweet savor” unto
God (2 Cor. 2:15).
12. The Army of God. Christ is our “captain” or chief leader (Heb. 2:10). We have been
enlisted as “good soldiers” of Christ Jesus (2 Tim. 2:3-4), that we might “war a good warfare” (1
Tim. 1:18) and “withstand in the evil day” with the armor provided for us by the Lord (Eph.
6:13-18). Our warfare is not against “flesh and blood,” but against “spiritual wickedness in high
places” (Eph. 6:12). Our weapons are not of the flesh, but mighty through God to the pulling
down of the strongholds of the enemy (2 Cor. 10:3-5).
13. The Vessels of God. Christ is the treasure in these “earthen vessels” (2 Cor. 4:7). As the
potter molds a vessel according to his purpose and choosing, so are we being molded as clay in
God’s Hand (Rom. 9:20-21). We are “vessels of mercy” (Rom. 9:23) being prepared unto glory,
but only those who allow the Lord to do His preparing (molding) work within will be “vessels of
honor” (2 Tim. 2:20-21); others in the same “house” will be “vessels to dishonor”.
14. The Athletes of God. We are to fight a good fight (as a boxer) and finish our course (as
a runner), that we might receive the “crown” (prize) of victory, as those who have overcome
(2Tim. 2:5, 4:7-8, 1Cor. 9:24-27). Jesus was the forerunner (Heb. 6:20), the first overcomer (Jn.
16:33) to gain the victory and be crowned (Rev. 14:14). There are special promises to the
overcomers in Revelation 2:7,11,17,26, 3:5,12,21, 21:7, and there are “crowns” for those who
“press toward the mark for the prize of the high calling” (Phil. 3:14). (See James 1:12, 1Peter 5:4,
Rev. 2:10.)
15. The Laborers of God. We are “laborers together with God” (1Cor. 3:9). We are sent
forth to labor in the vineyard or farm of God, even as was Christ: “as My Father sent Me, even to
send I you” (Jn. 20:21). Everyone who labors receives wages (Jn. 4:36). Others have labored, and
we enter into their labors (Jn. 4:38). Some sow, some water, and some reap (Jn. 4:37, 1Cor. 3:6-
8). Rewards are for work well done (1Cor. 9:17; 1Tim. 5:18; 2Jn. 8; Rev. 11:18, 22:12).
16. The Redeemed of God. The people of God are a “redeemed” people. The word

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“redeem” mans to ‘purchase’ and loose) by the payment of a price. Redemption implies
antecedent bondage from which there is need of deliverance. Since God redeemed Israel from
Egypt, they were His people, and owed service to Him as a nation (Ex. 6:6-7). The Hebrew word
for “redeemer” is goel, meaning ‘the nearest kinsman’. The chief function of the redeemer was to
“redeem” (buy back) the land that had been sold by a brother in distress, and restore his
inheritance to him (Lev. 25:23-25); or if a brother sold himself into bondage because of debt, the
near kinsman could redeem and set him free (Lev. 25:47-49). When Israel went into captivity to
Assyria and Babylon, lost their land and were in bondage, they needed a redeemer and looked to
Jehovah to become their goel, Who set them free and restored them to their land (Jer. 50:33-34,
Isa. 51:9-11). The near kinsman was also to avenge the blood of a slain relative (see Num. 35:10-
34). Under the New Covenant, Christ is our Kinsman Redeemer (Heb. 2:14-18), giving Himself as
a ransom (Titus 2:14, 1Peter 1:18) to deliver us from sin and all its consequences. He has
purchased us, and we are His (1Cor. 6:19-20). He is also the avenger, meting out Divine
retribution on our behalf (Rom. 12:19).
17. Builders with God. “Except the Lord build the house, they labour in vain that build it.”
Psalm 127:1.” There are two builders in this passage: “the Lord” and “they” that labour with
Him. The Lord is a builder (“He that built all things is God” – Heb. 3:4); but we are also helping to
build that which will determine our future life quality and destiny. We begin by accepting the
Lord Jesus Christ as the one and only foundation (1Cor. 3:11), and then we begin to build on that
foundation, “gold, silver, precious stones, wood, hay stubble” (1 Cor. 3:12) representing the
spiritual works and disciplines that build character qualities which will endure, or fleshly works
which foster human and carnal traits which cannot be allowed to continue. All work will be
tested and exposed by the “fire” of God’s Spirit and dealings. Great reward will come to one
whose work abides, but great loss to one whose works are burned, even though he himself shall
be saved “as by fire” (1Cor. 3:13-15).
18. Pilgrims of God. When Abraham was called out of the land of Chaldea, he was led by
God to sojourn in a strange land that was not his, but was promised to his posterity (Gen. 12:1-3,
15:18). Thus, he became a pilgrim, with no permanent dwelling place. He dwelt in tents with
Isaac and Jacob, the heirs with him of the same promise (Heb. 11:9). Even so, we, as the spiritual
seed of Abraham (Gal. 3:7,29)), are also dwelling in temporary “tents” (our physical bodies),
having no permanent dwelling place here in this world. Like Abraham we look for a “city which
hath foundations, whose builder and maker is God” (Heb. 11:10), also confessing that we are
“strangers and pilgrims on the earth” (Heb. 11:13), waiting for the fulfillment of the promised
inheritance.
19. 19 Stars of God. Abraham’s seed, or descendants, were to be as the sand of the sea and
the stars of the heaven (Gen. 15:5, 22:17). The “sand” refers to his natural seed and the “stars” to
his spiritual seed, through faith (Gal. 3:7,29). Jesus is referred to as a “star” (Num. 24:17, Rev.
2:28, 22:16). Stars are heavenly bodies and are thus especially symbolic of those who are to
reign with Christ in the heavenlies in glorified bodies like unto His (Phil. 3:21). Paul’s teaching
on the resurrection indicates different kinds of bodies for those to be resurrected: some having
celestial (spiritual) bodies, and others terrestrial (earthly) bodies (1 Cor. 15:38-40). Even among
the stars, he says, “one star differeth from another star in glory” (1 Cor. 15:41), indicating not all
who are translated to the Heavenly Kingdom will have the same degree of glory. Then we read in
Daniel 12:2 of those who will rule with Christ in His heavenly kingdom: “And they that be wise
shall shine in the brightness of the firmament; and they that turn many to righteousness as the
stars for ever and ever.”
20. The Inheritance of God. Israel, as the people of God, were called “God’s inheritance”
(Ps. 74:2, Isa. 63:17). Even so, the church, which is the “new Israel,” is Christ’s inheritance. Jesus
spoke in His final prayer to the Father of “the men which Thou gavest Me out of the world” (Jn.
17:6), and further said, “I pray for them which Thou has given Me” (Jn. 17:9). Paul prays for the
Ephesian Christians as recorded in Ephesians 1:18, that their understanding might be
enlightened to know “what [is] the riches of the glory of His (Christ’s) inheritance in the saints.”

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Just as we have a promised inheritance in Christ, so He has a promised inheritance in us, even as
Jesus said: “ye in Me, and I in you” (Jn. 14:20). Should we not then let Him fully possess His
inheritance? Only as we let Him possess His inheritance in us will we also fully possess our
inheritance in Him. We need to see this double application to the inheritance truth, as Paul says
in 1Corinthians 3:21-23): “All things are yours” (our inheritance), but then he adds, “and ye are
Christ’s” (His inheritance in us.)
Rich
How rich is our position as the people of God, and how great the riches that are destined
for us now and in the future if we will seek to comprehend and move into all that God has for us
as His people.
“For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your
sakes He became poor, that ye through His poverty might be rich.” 2Corinthians 8:9.

Called, Chosen & Faithful

“These (the ten kings) will make war with the Lamb, and the Lamb will overcome them;
for He is the Lord of lords and King of kings and those who are with Him are called, chosen, and
faithful.” Revelation 17:14 (NKJ)
Here I will deal primarily with the concept of faithfulness which according to the above
Scripture, and a number of others I will share, is an absolute essential for those who will be with
the Lord Jesus in His Heavenly Kingdom as co-heirs and co-rulers.
The truths that I will present are simple and plain, but not according to traditional
concepts. As you read, I hope you will accept the challenge to re-think what you may have been
taught. Are we not to study (diligently) that we might “rightly divide” the WORD of truth (2Tim.
2:15), and thus be skilled to discern which Scriptures apply to whom and the qualifying
conditions and/or requirements obtaining when specific promises are made?
This I will seek to do as I deal with each of the three words in Revelation 17:14 which
characterize those who will be with Jesus in His coming kingdom: (1) Called, (2) Chosen, and (3)
Faithful. However, I first want to briefly define and deal with the concept of faithfulness as one of
the chief characteristics of God in His relationship to man.
The Greek word for this “faithful” in the New Testament is pistos, which means “truthful”,
“trustworthy”, “sure”; indicating someone who can be relied upon. As used of God in the
Scriptures, faithfulness is a covenant word. When God made a Covenant with Abraham, He
“swore by Himself” concerning the faithfulness of His promises (Heb. 6:13-18). Thus, it can be
declared that “He Who promised is faithful” (Heb. 10:23). Throughout the Old Testament we
read of many saints who, as members of God’s covenant people, “judged Him faithful Who had
promised” (Heb. 11:11).
Likewise, in the New Testament, we are repeatedly reminded of God’s faithfulness. Jesus
Christ is the “faithful witness” (Rev. 1:5). His words are “true and faithful” (Rev. 21:5). At present
He is “a merciful and faithful High Priest” (Heb. 2:17). At His return to earth, He is declared to be
“faithful and true” (Rev. 19:11).
The apostle Paul also reminds his readers that God is faithful to His commitments, as we
read in 1Corinthians 1:9: “God is faithful by Whom you were called unto the fellowship of His
Son Jesus Christ our Lord.”
Paul further encourages each of us with the truth of God’s unfailing love in times of trial
and temptation, “God is faithful Who will not allow you to be tempted beyond what you are
able….” 1Corinthians 10:13 (NAS)
“But the Lord is faithful Who will establish you and guard you from the evil one.”
2Thessalonians 3:3 (NKJ)
There are many different contexts in which the Lord’s faithfulness is manifested to us.
The apostle Peter assures us of such faithfulness during times of suffering.
“Therefore, let those who suffer according to the will of God commit their souls to Him in

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doing good, as to a faithful Creator.” 1Peter 4:19 (NKJ)
Even in times of failure, we are reminded by the apostle John that God responds to our
need in covenant faithfulness.
“If we confess our sins, He is faithful and just to forgive our sins and to cleanse us from all
unrighteousness.” 1John 1:9
So much more could be written, but I will just add the words of Jesus Himself as related in
Hebrews 13:5: “… I will never leave you nor forsake you.” Amen! Thank you, Jesus for Your
faithfulness.
In light of these truths, should we be surprised that God requires a sufficiently measured
testing in faithfulness for entrance into His Heavenly Kingdom and glory? Is God so stupid as to
commit ruling positions in His coming kingdom government to untested novices who have not
been proven trustworthy and faithful? Hear Jesus’ own words which He will speak to those He
will welcome into His own kingdom realm.
“…Well done, good and faithful servant; you were faithful over a few things, I will make you
ruler over many things. Enter into the joy of your Lord.” – (Matthew 25:21 NKJ)
“…Well done, good servant, because you were faithful in a very little, have authority over
ten cities.” – Luke 19:17
I will comment on the above Scriptures later. But we need to ask ourselves in all
sincerity: was Jesus fully honest? Does He not say what He means and mean what He says? Or do
we always have to “interpret” His statements in light of what has been traditionally taught? Why
didn’t Jesus say, “Welcome all you who have accepted me and are saved. Enter into the joy of
your Savior”? For the simple reason that had He spoken such words, He would have been guilty
of giving His hearers a false assurance and hope. Exactly as most preachers do today! Generally
speaking, they teach that all who “believe in Christ as Savior” are then and there rapture bound
and ready for all the glories of the Heavenly Kingdom. What deception! But let us look into the
Scriptures and seek to clarify our thinking as to just who will be with Jesus in His Kingdom glory,
even the “called, chosen, and faithful” (Rev. 17:14 NKJ).

Called

The Greek word translated “called” in our English Bible is kletos. The verb form is kaleo,
which means to “bid”, “call forth”, “invite” or “summons”. Those who respond to the invitations
become “the called,” then enter into a lifetime “calling” or “vocation,” as expressed a number of
times in the New Testament by the Greek word klesis. In order to better understand this
“calling,” I will briefly comment on its three phases: (1) Called to, (2) called out of, and (3) called
into.
The initial call is to Jesus Himself Who said, “come unto Me all you who labor and are
heavy laden, and I will give you rest.” (Matthew 11:28 NKJ)
“…I am the bread of life, He who comes to Me shall never hunger, and he who believes in
Me shall never thirst. All that the Father gives Me will come to Me, and the one who comes to Me
I will by no means cast out. And this is the will of Him who sent Me, that everyone who sees the
Son and believes in Him may have everlasting life…” (John 6:35,37,40)
Many other Scriptures could be given, but clearly, the initial call to Jesus is for the gift of
everlasting life, entering into the “rest” of secured salvation, with the burden of sin and guilt
removed through His forgiveness. Peter on the day of Pentecost, spoke of this gift, declaring that
“For the promise is to you and to you children and to all who are afar off, as many as the Lord
our God will call.” (Acts 2:39)
The Old Testament pattern for this phase of God’s call is found in Exodus 19:4, where God
speaks from Mt. Sinai. “You have seen what I did to the Egyptians, and how I have you on eagles’
wings and brought you to Myself.”
There God revealed Himself to the people, and entered into a special covenant
relationship with them, that they might become a “special treasure” to Him (Ex. 19:5). They

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remained at the Mount for almost a year, while God taught them His ways, instructed them in
the building of a Tabernacle for His Presence, that He might dwell in their midst (Ex. 25:8). All of
the accompanying rites, sacrifices, priesthood, etc. were designed to teach by type how to come
to God, and then how to live daily in a personal covenant relationship with Him. Thus, it must be
understood that the “core” of our calling is our personal fellowship with our great God and
Savior Jesus Christ.
The second phase or aspect of our calling is expressed in the new Testament by the Greek
word ekklesia, which is a combination of a preposition, ek, which means “out of” or “out from”,
and a derivation of kaleo (“to call”), meaning the “out-called” ones. The word is usually
translated in our English versions as “church or “assembly.” But the emphasis in the Greek is
that those called together to Jesus have also been called out of the world (kosmos – the Godless
society as ruled over by Satan).
God’s picture language in living drama for this in the Old Testament is the Israelites being
called out of Egypt. In Acts 7:38, Israel is referred to as “the church (ekklesia) in the wilderness.”
In Egypt they were in bondage to Pharaoh, who is a type of Satan. To get them out from under
that bondage, and away from the pervasive influence of the idolatrous, immoral Egyptian
society, it was necessary for them to become a separated people. It is difficult to learn new ways,
new worship and a whole new life style while still being strongly influenced by the negative
defilements of Satan’s world system. Therefore, the necessity to be out-called and separate, as
the Lord declared in Leviticus 20:24: “I am the Lord your God Who has separated you from the
peoples (of Egypt).” (NKJ)
Jesus affirmed this perspective as He taught His disciples: “…I chose you out of the world,
therefore the world hates you (Jn. 15:19), and as He prayed to the Father, for His disciples, “I
have given them Your Word; and the world has hated them because they are not of the world,
just as I am not of the world.” (John 17:14 NKJ)
Repeatedly, throughout both the Old and New Testaments, God’s people are reminded
that they are called to be “holy,” which means “separated”. Peter reminds his readers of this in
1Peter 1:15-16, “As He Who called you is holy, you also be holy in all our conduct, because it is
written, Be holy, for I am holy” (NKJ). (See Lev. 11:44-45, 19:2, 20:7). Paul enjoins the same in
2Corinthians 6:14-18, which you should read carefully. Thus the “wilderness” is the arena where
God’s “out-called” people are taught, tested, cleansed (made holy) and prepared for a greater
destiny, as we shall see.
For God did not bring the Israelites out of Egypt that they might remain in the wilderness.
He brought out that He might bring them into the land which He had sworn to their fathers (Ex.
5:8, Deut. 6:23). That Canaan land becomes a type of the coming Kingdom inheritance prepared
for God for those who love Him (see Matt. 25:34, 1Cor. 2:9), for as yet the church (the “out-
called”) is still in the wilderness of testing and proving. Multitudes of Israelites who came out of
Egypt and became God’s “covenant people” at Mount Sinai, did not enter the Promised Land. Of
those who came out, only two (Joshua and Caleb) of that generation were permitted to cross
Jordan on dry land and inherit the promised Canaan west of the river.
There is more than one aspect of truth portrayed in this Divinely ordained drama, but
from one perspective, Joshua is a type of Jesus Who is our forerunner, entering first into the
glory-realm beyond the veil (Heb. 6:19-20), which corresponds to the river Jordan in the earthly
type. In the Hebrew language, Jesus’ name was Joshua, meaning “Jehovah is savior”. “Caleb” in the
Hebrew means “a dog”. It is only the faithful followers of Jesus (Rev. 14) who will “cross over” to
inherit the heavenly Canaan land.
It was at the end of the forty years of testing and proving (symbolic of the end of the
present “church age”) that the “crossing over” took place. We are now near to that time when
first a firstfruits company of close followers of Jesus will “cross over” from the earthly to the
heavenly realm. Three and one half years later a great “harvest company” of “close followers,”
who “come out of great tribulation” (Rev. 7:8-14) will “cross over” having their bodies changed
to the glorified estate.

7
 In order to fully understand the living drama wrought out by Israel, we must distinguish
between the east and west sides of Jordan. The territory on the east side was not a part of the
promised inheritance given to Abraham and his seed. At the time of the conquest, the territory
on the east side was ruled by two kings of the Amorites, Sihon and Og. When approaching the
land Sihon, messengers were sent out from Israel saying, “Let me pass through your land. We
will not turn aside into fields or vineyards; we will not drink water from wells. We will go by the
King’s Highway until we have passed through your territory.” (Numbers 21:22 NKJ).
Without going into great detail, it becomes apparent that later the leaders of certain
tribes (Reuben, Gad and half the tribe of Manasseh) requested of Moses that they be permitted
to have their inheritance in this conquered territory east of Jordan. This request was granted,
providing they fulfilled certain conditions. You can read the details in Numbers 32:1-33. My
point is that there is symbolism here for us. Read 1Corinthians 10:1-11, the words “examples”
and “ensamples” are used in the English, but the Greek word is tupos, which means a “die” (as
struck), and thus by implication a stamp or mold; a type, figure, form or pattern (of things to
come).
Multitudes of Christians who think that they are slated for the “cross over” into the
heavenly “Canaan-land” to rule with Jesus are going to find themselves in the coming Kingdom
on the “east side of Jordan” having missed the call (and requirements) to come into the co-
regency of Jesus Christ in His Glory-realm, symbolized by the west side of Jordan. The “east side”
portrays the earthly kingdom realm. Where all of the “saved” will have their lot (both Old
Testament saints and New Testament Christianity), living in immortal physical bodies. Only the
“called, chosen, and faithful” will ascend up higher, functioning in glorified bodies.
Please take note that the reason given by certain tribal leaders wanting to stay on the east
side is the fact that they had “a very great multitude of livestock,” and “the country is a land for
livestock,” and “your servants have livestock” (Num. 32:1-5 NKJ). In those days, livestock meant
wealth. They were more interested in their material possessions than hearing God’s call to
“cross over” into Canaan-land, saying “do not take us over the Jordan.” The type for us, I believe,
is very clear, and corresponds to the truth of the parable given by Jesus as recorded in Luke
14:16-24 concerning a certain man who gave a great supper and invited many. When all things
were ready, he sent his servant to those invited saying, “Come, for all things are now ready. But
they all with one accord began to make excuses. The first said to him, I have bought a piece of
ground and I must go and see it. I ask you to have me excused. And another said, I have bought
five yoke of oxen, and I am going to text them. I ask you to have me excused. Still another said, I
have married a wife, and therefore I cannot come.” (NKJ).
Sound similar to those tribal leaders who came to Joshua and said, “We have a great
multitude of livestock, therefore do not take us over the Jordan”?
The parable in Luke 14 simply says that “A certain man gave a great supper” (14:16 NKJ),
but in a similar parable in Matthew 22:1-14 we read of a “certain king who arranged a marriage
for his son” (22:2 NKJ).
For even better understanding, I will approach this analogy from another perspective.
After the east side of Jordan had been conquered. Moses addressed the people with these words.
"As yet you have not come to the REST and the inheritance which the Lord your God is
giving you. But when you cross over the Jordan and dwell in the land which the Lord your God is
giving you to inherit, and when He gives you rest from all your enemies .... " Deuteronomy 12:9-10
(NKJ)
Notice that the west side is referred to as the REST and inheritance from the Lord.
I believe we can relate this Old Testament "rest," symbolically, with the "rest" God has
prepared for New Testament saints as discussed by Paul in Hebrews 3 and 4. One is a type of the
other; the earthly is a type of the heavenly. In Hebrews 4:9-10, after alluding to the Old
Testament "rest" of Canaan-land, and the example of the multitudes who came out of Egypt and
Jailed to enter into that Promised Land rest, he declares,
"There remains therefore a rest for the people of God.

8
 For he who has entered His (God's) rest has himself also ceased from his work as God did
from His." (NKJ)
The Amplified Version gives, I believe, the true essence of verse 9 by rendering it as
follows:
"So then there is still a full and complete Sabbath rest for the people of God. "
We need to understand that there are different kinds and degrees of rest. The Christian
life begins with a response to Jesus' invitation,
"Come unto Me, all you who labor and are heavy laden, and I will give you rest." Matthew
11:28
This is the "rest" from the burden and grief of sin and all its consequences, through the
forgiveness of Christ and His gift of eternal life. This initial "rest" is echoed in the words found in
Hebrews 4:3,
"For we who have believed do enter into that rest .... " (NKJ)
However wonderful the "rest" of secured salvation is, that is only the beginning of our
"believing" response to all that God has promised and challenged us with in the Scriptures.
There are ever deepening levels of inner soul rest as we are disciplined by Him. Jesus promised
this in Matthew 11:29,
"Take My yoke upon you and learn from Me ... and you will find rest for your souls. "
But what about that "full and complete rest" promised in Hebrews 4:9? As long as one is
confined to a physical body, I think it is quite obvious there can be no complete rest. As this
present age ends, however, and the millennial reign begins, the "good news" of immortality in
human flesh will be widely heralded, and some will have their bodies changed from mortal to
immortal. Also, those resurrected back to this earth will manifest such immortality. But
regardless of how wonderful it would be to live in perpetual youth and health, the continued
confinement to earthly conditions and limitations would preclude such ones from experiencing a
full and complete rest.
The "rest" of Hebrews 3 and 4 can only be understood in terms of the "heavenly Canaan-
land," symbolized by the west side of Jordan. It is the "rest" of full and complete redemption,
whereby the physical body is changed to a glorified body like unto Jesus' glorified body (Phil.
3:20-21). This "rest" is only for those who respond to the CALL to enter into this promised
inheritance by a life of diligent devotion and faithfulness to Christ. That's why the writer of the
Hebrew epistle admonishes:
"Let us therefore be zealous and exert ourselves and strive diligently to enter that rest (of
God's) to know and experience it for ourselves that no one may fall or perish by the same kind of
unbelief and disobedience (unto which

LE People of God Called Chosen p.25

those in the wilderness fell)." (Amplified Version)
Notice that in the above Scripture, the writer is addressing Christians (already "saved")
warning and exhorting them that there is something they can fall short of. That is the basic
message of the entire Book of Hebrews: that "the called" may fail to go on and diligently aspire
to become a part of the "elect" those chosen for the presence of Christ, to share in His rule over
the earth. It is God Who "calls you INTO His own Kingdom and GLORY" (1 Thess. 2:12 NKJ). But
you must be "diligent to make your call and election sure" (2 Pet. 1:10 NKJ).

CHOSEN

"Many are called (invited and summoned), but few are chosen." Matthew 22:14 (Amplified
Version)
In light of what I have already written, it should be apparent that "the called" are not
necessarily "the chosen." I will deal with Matthew 22:14 in its context, but first we need to take a

9
look at the word translated "chosen." The Greek word is eklektos, which means 'select'; by
implication, 'favorite', 'chosen', 'elect'. It is used 23 times in the New Testament and is translated
"chosen" seven times and "elect" sixteen times. Derived from that Greek word is the Greek word:
eklogee, which is used in the New Testament once as "chosen" and sixteen times as "election."
The verb form is eklegomai, and is translated variously as "chosen," choose," "make choice" and
"has chosen."
Does God have "favorites" whom He selects or chooses for certain purposes over others
whom He does not select for these purposes? Yes, the Scriptures are full of such selections.
However, such choices by God have nothing to do with "respect of persons" (Rom. 2:11, Eph. 6:9,
Col. 3:25), but rather fitness for the job or assignment.
God chose Abraham over all others to be the progenitor of a chosen nation. To continue
that chosen line, He selected Isaac over Ishmael, Jacob over Esau, etc. He chose David over all of
his brothers to be king over Israel, and the progenitor of a succession of kings, leading to King
Jesus. Jesus Himself made a selection of twelve men for a very special purpose.
" ... He called His disciples to Himself and from them He chose twelve whom He also named
apostles." Luke 6:13 (NKJ)
To them Jesus said, "You did not choose Me, but I chose you .... " John 15:16 (NKJ)
Chosen for what? First to be apostles, that is, those sent out by Him with a special
message of commission. But as to their roles in the age to come, He declared to them:
" ... you who have followed Me will also sit on twelve thrones, judging the twelve tribes of
Israel. " Matthew 19:28 (NKJ)
"Election" has nothing to do with salvation. In other words, God does not arbitrarily
choose or select some to be saved and others not to be saved, as was taught by some reformers,
especially John Calvin. Rather, as He works out His redemptive plan on this earth, as a Master
strategist, God foresees, plans and prepares various human vessels who He then selects and
places in certain "roles" or functions for which they are best fitted according to His purposes.
The Scriptures certainly support this perspective, as pointed out by the apostle Paul in Romans
9:10-13:
"And not only this, but when Rebecca also had conceived by one man even by our father
Isaac (for the children not yet being born, nor having done any good or evil that the purpose of God
according to election might stand, not of works but of Him Who calls), it was said to her, the older
shall serve the younger. As it is written, Jacob have I loved (chosen), but Esau I have hated
(rejected, as not fit for the purpose of perpetuating Abraham's seed)" (NKJ).
It should become apparent to any thinking person that such "election" presupposes God's
foreknowledge. God could not choose responsibly if He did not know beforehand what
individuals would do under certain circumstances and testings, and what they would ultimately
become. God foreknew that Esau would become a fornicator, a profane person, and would
despise his birthright to the point of selling it to satisfy his physical appetite (Heb. 12:16). He
also foreknew that Jacob, although a trickster and deceiver, would "prize" the birthright, and
eventually, through many testings and provings, would also garner the qualities necessary to be
submissive to His will and fulfill His purpose. At a critical time in his life Jacob "wrestled" with
God and called it the "face of God." There he received the Divine blessing and a new name
(Israel: 'prince with God'). (See Gen. 32:24-31, 35:9-15.)
Here again, we have to understand that these "living dramas" through Abraham and his
seed happened to them as patterns (of truth) for us. Jacob-Israel, after Peniel, having the
birthright inheritance and a changed name (nature), is a type of the "elect" of this present age
who will enter the Heavenly Kingdom to be "princes" (rulers) with God (Rev. 1:5-6, 5:9-10). Esau,
on the other hand, who was also a part of the family of Isaac (a type of Jesus), is a type of the vast
majority of Christians who, because of their continued carnal propensities and lack of "spiritual
drive" to be overcomers, are destined to have their lot upon this earth in immortal physical
bodies for a thousand years or more, eventually to be glorified. Esau did receive a blessing from
his father Isaac (Gen. 27:38-40), but it was far less than what he could have had. Esau wept

10
bitterly after realizing his loss (Gen. 27:34,38).
Because there is so much symbolism involved in the birthright, I believe a further
clarification will help. The firstborn son in each family was given certain privileges and
responsibilities. The firstborn received a double portion of the family estate; the other sons
single and equal portions. The firstborn was also head of the whole family. As head of the family
he had also, according to patriarchal custom, to provide food, clothing, and shelter, and other
necessities in his house for his mother until death, and his unmarried sisters until their
marriage. In the patriarchal order, the firstborn was also the priest of the family. However, after
the law was given, the tribe of Levi was chosen for the priesthood instead of the firstborn (Num.
3:12,13).
The point I want to make is that in God's patterns, one son in each family (the firstborn)
was "elevated" above the others in the family for certain important responsibilities and service
to the other members of the family; and thus, the need for the investiture with the double-
portion inheritance, the headship leadership, and the priestly instruction and guidance. This is in
harmony with God's dictum that "the elder (more mature) shall serve the younger (immature). "
It is the "elect" among Christians who will fulfill this pattern of the birthright inheritance.
Those chosen for the Bride company will be the first to be "elevated" (by translation of their
bodies) to this birthright inheritance. For they will truly be the firstborn OUT of the church body
(pictured by the "man child" of Rev. 12 and the "firstfruits" of Rev. 14). But the Bride will need a
great multitude (Rev. 7:9) of helper servants to facilitate the supervision, guidance and
instruction of the inhabitants of the earth. Thus, those tested and matured during the Great
Tribulation will also be elevated to the glorified estate to join the Bride, to participate with her in
this birthright commission of oversight and service.
The "double portion" of the birthright inheritance will be fulfilled in the glorified saint's
power to live and manifold fest in both the heavenly and earthly realms. With millions of
glorified saints able to visibly appear in a flesh and bone body (as Jesus did), the promise in
Isaiah 30:20-21 will be fulfilled:
"...,your teachers will not be moved into a corner anymore. But your eyes shall see your
teachers. Your ears shall hear a word behind you, saying, this is the way, walk in it .... "
This is what the Lord has been working toward in all previous ages up until now: the
schooling, preparing and maturing of a sufficient number of teachers, so that His Kingdom plan
for this earth can move into "full gear" so that future generations born on earth can be so taught
and monitored, that they will be able to speedily move into a disciplined life, immortality,
maturity and ultimate glorification.
One more lesson from the pattern of the birthright inheritance needs to be emphasized.
God providentially arranged that the firstborn son in each of the families of the patriarchs was
set aside in favor of one more worthy. Abraham's son Isaac replaced his firstborn Ishmael, for
Isaac was a product of Divine power and grace; whereas Ishmael was engendered by human
effort. We have already dealt with Jacob replacing Esau. Of the sons of Jacob, Reuben was the
firstborn. But Jacob's prophetic word over Reuben was:
"Reuben, you are my firstborn.... Unstable as water, you shall not excel..." (Gen. 49:3,4 NKJ).
Therefore, the birthright was given to Joseph.
Joseph's two sons Manasseh and Ephraim were elevated to full tribal status among the
other eleven sons of Jacob in order to fulfill the "double portion" of the birthright (Gen. 48:6,13-
16). The name Manasseh means 'forgetfulness'; so named by Joseph because he said " ... God has
made me forget all my toil and all my father's house" (Gen. 41:51 NKJ). In Psalm 45:9-11 we read
of a queen (a type of the Bride elect of Christ) being prepared for her wedding to the great King
(Jesus). She is admonished to ''forget your own people also, and your father's house." This is in
harmony with Jesus’ teaching that those who would follow Him would forsake all and be His
disciples.
God's choosing one over another for the birthright inheritance in the lives of the
patriarchs was meant to speak to us; to help us understand that "worthiness" or "fitness" for

11
certain tasks or "roles" in the Kingdom of God is absolutely necessary as God works out His
redemptive purpose. This is the "heart" of election. Concerning those who would be chosen for
His presence, Jesus used the Greek word axios, which means 'deserving, comparable, or suitable;
due reward, meet, fit or worthy'. The KING JAMES VERSION of the Bible translates this Greek
word 40 times as "worthy," or in the verb form "counted worthy" or "accounted worthy"; 4
times as "meet" and once as "due reward." I personally like the English words "suitable,"
"comparable" or "fit," because the concept is not of some intrinsic worthiness that we have, or
something we deserve in and of ourselves, because we have "chalked up" so many points with
God because of all the hours we have put in serving the Lord, etc.
Rather, the grace and power of Christ has changed us sufficiently within so that
preoccupation with carnal desires and drives has been severed by the fire of God's Spirit
(circumcision of the heart), and so that the desire to know Jesus and follow Him takes
precedence over every other interest in life. As we then grow in our walk with the Lord there
increasingly develops within a comparableness, suitability, and fitness to dwell in the Lord's
Presence, and to work with Him to subdue all things to Himself in the ages to come. Following
are a few Scriptures where axios is used.
"He who loves father or mother more than Me is not worthy of Me. And he who loves son or
daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me
is not worthy of Me." Matthew 10:37-38
"Then he said to his servants, The wedding is ready, but those who were invited were not
worthy." Matthew 22:8 (N~J)
" ... that you may be counted worthy of the kingdom of God, for which you also suffer." 2
Thessalonians 1:5 (NKJ) (but read all of vss 3-5)
"You have a few names even in Sardis who have not defiled their garments; and they shall
walk with Me in white, for they are worthy." Revelation 3:4 (NKJ)
"Therefore we also pray always for you that our God would count you worthy of this calling,
and fulfill all the good pleasure of His goodness and the work of faith with power." 2 Thessalonians
1:11 (NKJ)
"Watch therefore, and pray always that you may be counted worthy to escape all these
things that will come to pass, and to stand before the Son of Man." Luke 21:36 (N~J)
Remember, it is God Who chooses. It is He Who will determine WHO fits WHERE,
(depending on the tasks and responsibilities involved). But since certain requirements are set
forth in the Scriptures for those who aspire to the "higher calling," then we, by our response and
obedience, largely determine our own destiny. This brings us to the third of the triad found in
Revelation 17: Faithfulness.

FAITHFOL

I have already shown that the Greek word for faithfulness is pistos, which means
'truthful', "trustworthy', 'sure'; indicating someone who can be relied upon. No kingdom could
long stand without those in positions of authority being sufficiently matured, tested and proven
so that they can be trusted with important responsibilities.
The concept of faithfulness is presented in two main contexts. The first is the marriage
covenant. Fidelity to one's mate is Divinely urged upon man, and God says He hates divorce
(Mal. 2:14-16). During this age of grace, it is God's purpose to "visit the Gentiles to take out of
them a people for His Name" (Acts 15:14). Who takes a man's name but His bride? Later, those in
His household. It is clear from Revelation 19:7-8, 21:2,9, that an elect company of Christian saints
are being prepared to fulfill the role of the Bride of Christ in His coming Kingdom. The
requirements for the Bride are found primarily in Revelation 3:7-13; 14:1-5. I will deal with
those Scriptures shortly.
In Bible times, it was at what was known as the "betrothal" or "espousal" (corresponding
somewhat to our "engagement") that there was a formal proceeding, undertaken by a friend or

12
legal representative on the part of the bridegroom, and by parents on the part of the bride. It
was confirmed by oath and accompanied with presents for the bride and/ or a dowry to the
father for the "sale" of his daughter. From this time on the couple was considered legally
husband and wife even though they usually did not live together until a year or more later.
It was in the cultural context of this Hebrew practice that Paul expresses this concern for
the Corinthian believers as recorded in II Corinthians 11:2-3 (NKJ):
"For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that
I may present you as a chaste virgin to Christ. But I fear, lest somehow, as the serpent deceived Eve
by his craftiness, so your minds may be corrupted from the simplicity that is in Christ."
The Greek word translated "simplicity" would be better translated "singleness," in the
sense of single-hearted devotion, or complete sincerity (without duplicity). The implication of
Paul's concern is that these Christians could be unfaithful to the Lord and lose their "virgin"
estate (but not their "salvation"). I will not try to go into detail, but intimate concourse with the
world and its ways can usurp the love and devotion which Christ alone must have (Rev. 2:4).
This is why there are both wise and foolish virgins at the Lord's coming (Matt. 25:2).
Let's look at the Scriptures that I believe set forth the positive aspects or requirements
for the Bride company. In Revelation 14:1-5, John the apostle sees in vision a group of 144,000
standing with the Lamb on Mt. Zion, for they have been redeemed from among men, and also out
from the earth (life). The latter statement would indicate the translation and glorification of
their physical bodies (see Rom. 8:23).
How can we know that this group constitutes the "Bride of Christ"? First, we are clearly
told that they are the "Firstfruits" unto God and the Lamb (Rev. 14:4). This indicates that they
will be the first to be translated to glorified life. By Matthew 25:6 we understand that Jesus
comes first as the Bridegroom (later as King of kings and Lord of lords Rev. 19:16). He first comes
to receive His Bride, for she has "made herself ready" (Rev. 19:7). She then helps to prepare those
who are to be the invited guests; those "called to the marriage supper of the Lamb" (Rev. 19:9,
22:17).
The second context in which faithfulness is an essential virtue is that of stewardship. In
Bible times, a steward was a manager or overseer of another's household. A rich person or a
government official would need someone he could trust to superintend his personal and family
affairs, his properties, goods, etc. This might be a servant hired for that responsibility, who
becomes an integral part of the extended family, such as Eliezer, who was over the household of
Abraham (Gen. 15:2). In the days when it was common to own slaves, the steward could be a
trusted slave who would be elevated to such a position as was Joseph, who was placed over the
house of Potiphar in Egypt (Gen. 43:19, 44:1,4).
We read of stewards over all the substance and possessions of king David (1 Chron. 28:1),
and of Herod (Lk. 8:3), etc. As great confidence was reposed in these officials, Paul describes
Christian ministers as the stewards of God over His church (Titus 1:7). Individual Christians are
also said to be stewards of God's gifts and graces (1 Pet. 4:10). Paul expresses the stewardship
aspect of our relationship to God in 1 Corinthians 4:1-2:
"Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of
God. Moreover, it is required in stewards that a man be found faithful. "
A number of Jesus' parables deal directly or indirectly with stewardship responsibility as
a "key" factor in His dealing with those whom He has called to be His servants, both individually
and collectively. To examine this in detail is beyond the scope of this booklet, but it is clear that
future destinies are determined by faithfulness in stewardship or lack thereof. A more important
statement could not be made than that given by Jesus as recorded in Luke 16:10-12.
"He who is faithful in what is least is faithful also in much; and he who is unjust in what is
least is unjust also in much. Therefore, if you have not been faithful in the unrighteous mammon,
who will commit to your trust the true riches? And if you have not been faithful in what is another
man's, who will give you what is your own?" (NKJ)
The above truth-laws (unchanging principles) were enunciated by Jesus as a part of His

13
parable regarding a certain steward (Lk. 16:1). Again we see that the key to stewardship is
faithfulness. How we responsibly handle everything God has committed to us, including material
possessions (the unrighteous mammon), has a large bearing on our destiny, placement and "true
(eternal) riches" in the coming Kingdom of Christ.
This perspective is further illustrated by a parable told by Jesus as recorded in Matthew
25:14-30. It deals with a man (a type of Jesus) who entrusted his goods to certain of his servants
while he was away on a journey to a far country. On his return he dealt with each of his servants
in terms of their stewardship responsibilities while he was gone. Those to be commended were
greeted with these words:
"Well done, good and faithful servant. You were faithful over a few things. I will make you
ruler over many things. Enter into the joy of your Lord." Matthew 25:21 (NKJ)
In the above Scripture the Greek word for "done" is poieo, which means to 'make' or 'do'
in a wide variety of applications, such as execute, exercise, fulfill, give, perform, provide, and
work. It is the same Greek word that is used in Matthew 25:40 where King Jesus says to the
sheep on His right, "In as much as ye have done it unto the least of My brethren, ye have done it
unto Me." And what had they done? We are told in Matthew 25:35-36,
"I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger
and you took Me in; naked and you clothed Me; I was sick and you visited Me; I was in prison and
you came to Me." (NKJ)
In other words, the "well done" refers to faith wrought out in actions and deeds of service
for others. If we have not learned to serve others here, how can Jesus deem us fit to be placed in
positions of service for others in His coming Kingdom?
The Greek word for "good" in Matthew 25:21 is agathos, which means 'valuable' or
'virtuous' in an intrinsic or inward sense (fair, good, honest, worthy) in contrast to that which is
merely outward or for appearance. Paul uses the word in Philippians 1:6 of the inner work the
Lord purposes to do in each saint in preparation for the day of Christ's return.
"Being confident of this very thing, that He Mo has begun a good work in you will complete
it until the day of Jesus Christ." (N~/)
It seems evident that those who were pronounced "good" in Matthew 25:21 had allowed
the Lord to complete that inner work, as God sees it, and are thus considered "fit" to enter the
glorified domain to rule with Christ. You will also find the same Greek word used numerous
times in the New Testament as an adjective, such as good works, good conscience, good report,
good steward, good fruits, good fidelity, good behavior, good ministers, etc. IJohn makes it clear
that agathos is the summation of Divine good or goodness as the opposite of all that is evil. From
the same Greek root is another word, agath which is translated "goodness" in Romans 15:14,
Galatians 5, Ephesians 5:9 as one of the fruits of the Spirit.
To those receiving the commendation, "well done good and faithful servant, "the Master
extends an invitation linked with a promise: "you were faithful over a few things, I will make you
ruler over many things. Enter into the joy of your Lord" (Matt. 25:21 NKJ). In another stewardship
parable recorded in Luke's Gospel similar words are spoken to the faithful, "Well done, good
servant, because you were faithful in a very little, have authority over ten cities" (Lk. 19:17 NKJ).
For those fit to enter the glorified realm to rule with Christ there will be no idle
strumming of harps or perpetual vacations in the Lord's aionion ('all enduring') plan to subdue
all things to Himself (see Phil. 3:21, I Cor. 15:24-28). Each glorified saint will have WORK to do.
As a matter of fact, THAT (your work or assignment) is a part of your reward. Please note
Revelation 22:12 where Jesus says, "and behold I come quickly. And My reward is with Me, to give
to every man according as his works shall be." In the Greek it is present tense, and would be more
accurately translated, "as his work is." But to me it is at least suggestive that our work
assignment will be our reward (at least in part).
Let me illustrate. Suppose a rich father had vast business interests. He also had a large
family which he was raising to become well disciplined, responsible adults. He saw that they had
good schooling, and as ready, each was sent off to a good college to be prepared for whatever

14
their work might be. The growing youth, of course, knew of their father's business enterprises,
and as each entered college, they took courses that would in some way prepare themselves to fill
some useful position in working together with their father.
Now let's suppose that the oldest in the family finishes college, and graduates, looking
forward with great joy to the opportunities and challenges ahead as he is introduced into a post
of responsibility in one of his father's businesses. But the son is in for a shock after his
graduation. "Son," the father says, "I have something wonderful prepared for you." The father
takes the son to a window and points to a mansion on yonder hillside and says, "I have built a
beautiful place for you and your future family to live. All of your needs will be taken care of. I
have placed a large picture of myself above the fireplace. There are harps and other musical
instruments for you to learn to play, so that you can sing and praise me all day long for all I have
provided for you."
The son turned away in stunned silence. After a few moments, he mustered the courage
to speak. "But dad, I was so looking forward to the challenge of working with you in your
business enterprises. Because of what I have learned, I believe I have much to contribute, and ....
" The father's interruption was abrupt and firm. "No, son. I wouldn't think of making you work
or assume any responsibility. Now that you have finished school and graduated, I want you to
just relax and enjoy yourself for the rest of your life."
I'm sure that virtually all of you would agree that the above scenario is ridiculous and
totally unrealistic. It is not the way most human fathers deal with their maturing sons. However,
it does fit most of the "fairy-tale" concepts that are prevalent in church teachings of today. I have
actually heard Christians say that heaven (as they have heard it taught) sounds rather boring.
That's because they have not been taught God's future plan of the ages.
Are we not made in God's image (Gen. 1:26-27)? Does not our heavenly father desire (and
purpose) to bring His maturing sons into "His business" that they might work with Him in future
ages to "subdue all things unto Himself?" In a large human family, are not the older ones
expected to help supervise and guide the younger ones?
This is the principle which God has declared in His word, that "the elder shall serve the
younger." When will Christians get their "puppy eyes" opened to the fact that we are here on
earth for schooling; to gain experience and learn important lessons; to be disciplined to maturity,
so that we will be READY (for glorification) to be used to supervise, teach and discipline future
generations of younger ones who will be born on earth in the ages to come.
The "good news" of future ages will be immortality in human flesh. God is not interested
in people "dying and going to heaven." LIFE with no death is His plan for earthlings even
preservation of the human body, which is His masterpiece of creation, and the perfect "vehicle"
for His spirit-children to function in as they grow and advance in His plan. Death is an enemy to
be destroyed (1 Cor. 15:26).
With millions of elect saints having glorified bodies with the ability to appear in the
physical realm, the promise to earthlings found in Isaiah 30:20-21, will be fulfilled;
" ... your teachers will not be moved into a corner anymore. But your eyes shall see your
teachers. Your ears shall hear a word behind you saying, this is the way walk in it. Whenever you
turn to the right hand or whenever you turn to the left. " (NKJ)
Just think of future generations being born, and as they grow, being so carefully taught
and supervised by glorified saints. This will be in cooperation with their parents and then
continuing on as they grow into manhood or womanhood so that they are kept from ever
entering into volitional, willful sin.
[End]

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