Chapter Three

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The Unbroken Force of Abraham's Blessings of Healing And Prosperity During The Church Age.

The Apostle Paul Demonstrates the Continuing Force of the Abrahamic Covenant During the Christian Era

The Apostle Paul demonstrates the continuing force of Abraham's blessings for the Abrahamic Seed Group during the Christian era. He does so by comparing the covenant made between God and Abraham with a covenant made between men. He says, "Brethren, I speak after the manner of men; though it be but a man's covenant, yet if it be confirmed, no man disannulleth or addeth thereto" (Galatians 3:15). When two men make a covenant and confirm it, both men must agree to add another stipulation to the covenant or cancel the covenant entirely. One of the men would not have the right, unilaterally, to either add to the covenant or to cancel it without the express permission of the other man. "Confirmed," in this verse, is the translation of the Greek word KURAO. The verb form of KURAO, used in this verse, means to "authorize" or "confirm." To put it another way, the men making the covenant must put their authority, their might, and their strength behind it. Hence, they “authorize” or “confirm” it.  Once the covenant has been authorized by them both, any change in the terms or the duration of the covenant must also be agreed to by both men.

"Disannulleth" in verse 15 is the translation of the Greek word ATHETEO, which combines two Greek words, A plus THETEO. A is the Greek negative. THETEO means "to place," "to set," or "to put." This combination, ATHETEO, means "negative placement," to "unplace," or to "set aside." Hence, to "disanul" means to "set aside" or "to cancel." "Addeth" is the translation of EPIDIATASSO, which combines three Greek words: EPI meaning "upon," DIA meaning "through," and TASSO which means “to arrange orderly.”  Paul uses EPIDIATASSO to signify that one party to the covenant does not have a unilateral right to bring an additional stipulation "upon" an authorized covenant, which would result in a material change or rearrangement of its original condition, without the express consent of the other party to the covenant. This is the only occurrence of EPIDIATASSO, which means "rearrangement," in the Greek New Testament.

A covenant confirmed between two men cannot be canceled, set aside, or rearranged without the express consent of all parties involved. Consequently, it is logical to conclude that the covenant confirmed between God and Abraham can be neither canceled nor rearranged without the express agreement of both. Since Abraham is dead and cannot agree to any such rearrangement, and since there is no Scripture in either the Old or the New Testaments which record any such rearrangement or cancellation between God and Abraham, Paul doesn't belabor the point: The Abrahamic Covenant continues in force during the Christian era.

In addition, Paul maintains that no third party can rearrange the terms or the duration of the covenant between God and Abraham. No one can rearrange the terms, conditions, provisions, or the duration of the Abrahamic Covenant except those who were party to the original covenant, i.e., God and Abraham,  This includes Moses, who appeared with the Law over four hundred years later. And even though Moses brought in the Law and placed it in conjunction with the Sixty Promises, Moses' Law did not change the Abrahamic Covenant one bit. Galatians 3 screams this tremendous, staggering truth. For Paul takes dead aim at the law and boldly declares that its appearance, four hundred thirty years after the confirmation of the Abrahamic Covenant, neither unauthorized the Abrahamic Covenant nor made it inoperative. He said, "And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect” (Galatians 3:17).  "Confirmed" in this verse combines the Greek preposition PRO, meaning "previously," and KURAO (the same word translated "confirmed" in verse 15), meaning "to authorize." This combination, then, means "previously confirmed or authorized." The covenant between God and Abraham was authorized prior to the Law. In addition, this word "confirmed" is in the Perfect Tense. For the Greek, the Perfect Tense denoted an act finished in past-time, the results of which are still standing. Practically, this means that the covenant was "confirmed" in the past as recorded in Genesis. Furthermore, the Perfect Tense is the Greek structure which demonstrated that the past act, the “confirmation,” was still in force when Paul wrote Galatians chapter 3. The results of that past, "continuing act" are still standing, even though it occurred centuries before Paul's time. All Greek grammarians agree with the above description of the nature and function of the Greek Perfect Tense. See the following descriptions of the Greek Perfect Tense by noted Greek scholars.

Burton states, "In its most frequent use, the perfect indicative represents an action as standing at the time of speaking complete. The reference of the tense is thus double; it implies a past action and affirms an existing result" (EDB p.37).

Greenlee said the perfect “Denotes a state (at a time determined by the leading verb or by the context) resulting from prior action" (JHG p.51).

Machen affirms, "The Greek perfect tense denotes the present state resultant upon a past action" (JGM p.187).

Summers continues, "The Greek perfect tense stands alone in its function: English has no corresponding tense adequate for expressing the significance involved...This is the Greek tense of 'completed action,' i.e., it indicates a completed action with a resulting state of being" (RS p.103).

Davis says, "The perfect presents the action of the verb in a completed state or condition. When the action was completed the perfect tense does not tell. It is still complete at the time of the use of the tense by the speaker or writer" (WHD p.152).

Voelz confirms, "The perfect tense, while dealing with the past to some extent, is not essentially concerned with the past. Its focus is on a current condition, the present result of a past action. An act has happened in the past whose results are still apparent—that state of affairs is expressed by the Greek perfect tense" (JWV p.162).

Paul's use of the Greek Perfect Tense trumpets to the Galatian Christians that the confirmation between God and Abraham continues in force. And since the confirmation continues in force in the New Testament or Christian era, the covenant itself continues in force in the New Testament era. No Scripture in either Testament even implies a "disannulling" of the covenant.

"Disannul" in this verse is the translation of AKURAO, a combination of two Greek words, A plus KURAO. A is the Greek negative. KURAO, noted previously, means "authorized" or "confirmed." The combination, then, means to "negate the confirmation" to "unauthorize," or to "unconfirm." "Disannul" in this verse is different from “disannulleth” in verse 15.  There it means “set aside,” “to unplace,” or "to cancel." Here it means to "unauthorize." Paul's use of the Perfect Tense denotes the continuing force of the Abrahamic Covenant in the New Testament era. His analogy between "man's covenant" (v.15) and this covenant implies that it has been neither "set aside" nor "rearranged." Now his use of AKURAO declares to the Galatians that only those parties to the covenant (God and Abraham) have the right to withdraw their strength, might, and authority from it. Therefore, no third party has the right to set aside, rearrange, or unauthorize this covenant. This includes the Law of Moses since it was not an original provision of the covenant. It came into being four hundred-thirty years later.  Since there are no Scriptures that state the Abrahamic Covenant has been set aside, rearranged, or unauthorized, no other third party (preacher, teacher, writer, theologian, Moses, or anyone else) can sensibly, credibly, scripturally maintain otherwise.

"Of none effect" is the translation of KATARGEO. This word combines KATA, meaning "down," and ARGOS, which means "not working," "inactive," or "inoperative." ARGOS itself joins two Greek words, A, the Greek negative, plus ERGON, meaning "work." ARGOS, then, means the "negation of work," or the "absence of work" or simply "no work." KATARGEO, then, means "reduced in status or rank to a position of no longer working or being active.” KATARGEO is used to demonstrate, not that something has disappeared, but that something has lost its purpose, its reason for being, and has therefore become useless, no longer functioning as originally intended. Jesus used this word in Luke 13:7 concerning the fig tree growing no fruit. He asked, "...why cumbereth it the ground?" "Cumbereth" is the translation of KATARGEO. The tree still existed. However, it was inactive concerning its purpose of bearing figs. Again, Paul used KATARGEO in 1 Corinthians 13:11. He said, "...I put away childish things." "Put away" is the translation of KATARGEO. Childish things still exist but they have lost their purpose for Paul as an adult. He rendered them "inoperative" to his adult life. He "no longer works" them.

In the context of Galatians, chapter 3, Paul builds his case for the continuing force of the Abrahamic Covenant. He previously demonstrated that no third party, specifically Moses and the Law, can neither set aside, rearrange, nor unauthorize it. Now his use of KATARGEO thunders out: The Law did not reduce the Abrahamic Covenant in status, rank, or importance. Neither did it place it in the position of no longer working, nor being active, therefore making it of none effect. The covenant is still confirmed, in force, active, and working for the benefit of the Abrahamic Seed Group.  The Law did not set aside, rearrange, unauthorize, or render inactive the promises of God to Abraham. Consequently, the Sixty Promises- (BARAK-EULOGIA)-Abrahamic Covenant, continues in full force for the benefit of the Abrahamic Seed Group during the Christian era. The following summarizes Paul's view of the continuing force of the Abrahamic Covenant during the Christian era:

1. The Abrahamic Covenant was confirmed in the past (PRO plus KURAO).

2. The results of that authorization were still standing in Paul's day (Greek Perfect Tense).

3. Neither God nor Abraham rearranged the Terms or duration of it (EPIDIATASSO).

4. Neither God nor Abraham canceled it (ATHETEO).

5. Since Abraham died and can no longer agree to any changes or cancellations, not even God himself can unilaterally rearrange or cancel it.

6. No third party can place any additional stipulations upon it that would rearrange its terms or duration.

7. No third party (not even Moses) can "undo the confirmation" of it (AKURAO).

8. No third party can declare the covenant "to be inoperative" (KATARGEO).

Whose Names Compose the "Membership Roster" of the Abrahamic Seed Group During the Christian Era? Christians!

The identity of the Abrahamic Seed Group during the Church age requires no lengthy documentation. The answer is very simple. Christians, that is, born-again believers, make up the "Membership Roster" of the Abrahamic Seed Group during the Church age.

The Apostle Paul spells this out plainly in Galatians: Christians make up the Abrahamic Seed Group during the Christian era. He wrote, "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise" (Galatians 3:29). By common consent, only Christians qualify to fit the expression "if ye be Christ's...." But how do Christians become "Christ's"? Only one way; they are "Christ's" only "by faith." Therefore, Paul states, "Know ye therefore that they which are of faith, the same are the children of Abraham" (Galatians 3:7). Since all Christians are Christ's and all Christians are "of faith," then all Christians are Abraham’s children. Therefore, Christians compose the present "Membership Roster" of the Abrahamic Seed Group during the Christian era.

Moreover, Paul continues documenting that Christians compose the "Membership Roster" of the Abrahamic Seed Group during the Church age in his remarks in Romans 9:6-9 and Galatians 4:28. He says to the Roman Christians, "...For they are not all Israel which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, in Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, at this time will I come, and Sarah shall have a son" (Romans 9:6-9). Further, he states to the Galatian Christians, "Now we, brethren, as Isaac was, are the children of promise" (Galatians 4:28). These passages teach many things. We shall, however, confine ourselves to the following:

First, Paul attributes Isaac's being the first member of the Abrahamic Seed Group to the Abrahamic Covenant. Abraham and Sarah were too old to bear children. Any hope they had for children rested squarely upon supernatural help from God. Under these impossible conditions, God gave Promise 15 to Abraham. "He that shall come forth out of thine own loins shall be thine heir." This promise was realized in the birth of Isaac in Promise 47, "Sarah's son shall be named Isaac." As such, Isaac was a "child of promise." Specifically, he was the "child of Promise 15" of the Sixty Promises- Blessing-Covenant.

Second, Isaac had nothing on Christians since they too are “children of promise.” Isaac owed his "membership" in the Abrahamic Seed Group to the Abrahamic Covenant (Promise 15). And so do Christians. For Paul said that as Isaac owed his membership in the Seed Group to Promise 15 in the Abrahamic Covenant, we Christians also owe our "membership" in the Abrahamic Seed Group to Promises 8, 30, 33, 34, 35, 37, 39, 45, 46, 49, 56, 59, and 60 in the Abrahamic Covenant. To put it differently, as Isaac was included in the Abrahamic Seed Group by being a "child" of one or more of the Sixty Promises of the Abrahamic Covenant, so are Christians included in the Abrahamic Seed Group by being "children" of at least thirteen of the Sixty Promises of the Abrahamic Covenant. "As Isaac was" is the translation of KATA plus Isaac. KATA, in this context, means "according to." To restate the passage literally then, Christians are included in the Abrahamic Seed Group "according to" the way in which Isaac himself was included. The inclusion of both Isaac and Christians in the Seed Group is based on one or more of the Sixty Promises.

Therefore, these thirteen of the Sixty Promises, when viewed from the perspective of Romans 9:6-9 combined with Galatians 4:28, boldly declare four great truths:

Truth 1.Christians were included in the original Abrahamic Sixty Promises- (BARAK-EULOGIA)-Covenant as well as Isaac.

Truth 2.As such, Christians are just as much a "child of promise" as Isaac.

Truth 3.Christians are "children of promise," in the same way Isaac was a "child of promise," by being included in the Abrahamic Covenant.

Truth 4.Consequently, Christians, as well as Isaac, are members of the Abrahamic Seed Group.

Paul also makes it clear that the present "Membership Roster" is composed of Christians who are not physical descendants of Abraham. In addition to Romans 9:6-9 cited above, he includes the nations, that is the Gentiles in his expression "all the seed," recorded in Romans 4:16, 17. He said, "Therefore, it is of faith that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all...." Actually, Paul equates the expression "all the seed" with Promise 30, which states, "I have made thee a father of many nations." Previously, we determined that Abraham's physical descendants were certainly included in "all the seed." But now, Paul declares to the Roman Christians that "all the seed" includes the Nations, because they were also included in the Abrahamic Covenant in Promise 30. And since Paul included the Gentiles in Promise 30, now we can precisely identify the complete "Membership Roster" of the Abrahamic Seed Group, beginning with Isaac, the first member. Now we can answer the question, Just exactly who are, "all the seed"?

WHO ARE "ALL THE SEED?

1. "All the seed" includes Abraham's physical descendants prior to the giving of the Law, beginning with Isaac.

2. "All the seed" includes the saved “Remnant” of Abraham’s physical seed after the giving of the Law up to the Church age. The balance of Israel, the physical descendants of Abraham, were unsaved during this period.

3. "All the seed" includes the saved Remnant of Abraham's physical seed during the Church age. The balance of Abraham's physical seed are unsaved during this period also.

4. "All the seed" includes the saved Gentiles, that is, the Nations of Promise 30, during the Church age. In other words, "all the seed" is Paul's expression to signify "the saved of both Testaments beginning with Isaac." (In Volume III of this work, we have more to say concerning the saved "Remnant" of Abraham's physical seed.)

Moreover, "sure" in verse 16 is the translation of BEBAIOS, which means firm, secure, steadfast, or sure. In the context of Romans 4, Paul is teaching the Roman Christians that the covenant is "sure" to them also. And why not? The Roman Church was composed of both born-again Gentiles as well as born-again physical descendants of Abraham, which, as we have seen, are all included in the "Membership Roster" of "all the seed." But, do "all the seed" during the Church age continue enjoying Abraham's same EULOGIA of health and weatlh?  They had better. Otherwise, the Old Testament seed had a superior religion. The next section, however, shows that "all the seed" continue enjoying Abraham's EULOGIA during the Church age.

Christians, the Present Abrahamic Seed Group Enjoy the Same Blessings of Health and Wealth During the Christian Era that Abraham, Isaac, Jacob, and Israel Enjoyed, and for the Same Reason

Moses described the Abrahamic Seed Group as chosen, holy, royal, and peculiar. The following Scriptures contain his description of this group:

1. "...ye shall be a peculiar treasure unto me above all people:..ye shall be unto me a kingdom of priests, and an holy nation..." (Exodus 19:5-6).

2. "For thou art an holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself, above all nations that are upon the earth" (Deut. 14:2).

3. "And the Lord hath avouched thee this day to be his peculiar people...and to make thee high above all nations...that thou mayest be an holy people unto the Lord thy God, as he hath spoken" (Deut. 26:18- 19).

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Centuries later, the Apostle Peter used the same terminology to describe the same group of people, the Abrahamic Seed Group during the Christian era or Church age. He said, "...ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people,..." (1 Peter 2:9). Although separated by centuries, the Abrahamic Seed Group are the same no matter the time in which they live. As such, they are described with the same terminology. Furthermore, Peter said to this same Abrahamic Seed Group, now composed of Christians, that they were called unto "blessing." He further said the purpose of this "call unto blessing" is that they should inherit "blessing."  Specifically, he said, “Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that you should inherit 'a blessing' " (1 Peter 3:9). "A" is not in the Greek text in this verse. A literal rendering would read, "that you should inherit blessing," not "a" blessing. "Inherit" is the translation of the Greek word KLAROS. Peter does not tell the Abrahamic Seed Group that they are to inherit "a" blessing. Rather, he said they are to inherit "blessing," i.e., they are "called to inherit blessing." "Blessing" in this passage is the translation of the Greek word EULOGIA. This is the same word used in conjunction with BARAK and applied to the Abrahamic Seed Group, which has been the basis for everything said in this volume thus far.

We have seen that the Abrahamic Covenant is still in force during the Church age. We have seen that Christians compose the Abrahamic Seed Group during the Church age. We have seen that the Abrahamic Seed Group is still called holy, chosen, royal, and peculiar during the Church age. And now, Peter says that the same Seed Group during the Church age is to inherit the same EULOGIA, and EULOGIA still means "the beneficial enduement of God's power to produce well-being in every area of their lives," including, as we have seen, health and wealth. This is the same definition of BARAK-EULOGIA, still applied to the Same Abrahamic Seed Group. This inheritance of the same EULOGIA by the same Abrahamic Seed Group during the Church age is what we should expect. Otherwise, Judaism is superior to the Christian religion.

Peter, however, isn't the only New Testament writer to declare that Christians inherit Abraham's blessings. The author of Hebrews devotes all of Hebrews 6:11-20 to it. In this entire context, Christians, the present Abrahamic Seed Group, those during the Church age, who are the heirs of what Abraham was promised, are at present, continuously and actively inheriting the Abrahamic promises. (Apply the Eight Questions to this passage for all affirmative answers. Applied to Hebrews 6:11-20, the Eight Questions assign the basis of this passage to the Abrahamic Covenant.)

Verse 12 in this context corroborates the existence of Christians "continuously inheriting" Abraham's promises. Verse 12 states "That ye be not slothful, but followers of them who through faith and patience inherit the promises." "Inherit" in Hebrews 6:12 is a Present Participle. The Greek Present Tense pictures action as continuously occurring in present time. "Inherit" in this verse is in the Greek Present tense, which means that Christians, the present Abrahamic Seed Group, are presently, "continuously inheriting" Abraham's promise of EULOGIA. They are not only "inheriting" The promised EULOGIA but they are “keeping on inheriting" the promised EULOGIA. This is the regular use of the Greek Present Tense. Therefore, this passage, combined with 1 Peter 3:9, affirms that Christians are not only "called to inherit" Abraham's EULOGIA, but they are at present, continuously inheriting it. Furthermore, they "are keeping on inheriting" Abraham's promise of EULOGIA.

How do we know that the promises "being continuously inherited" by the "heirs of the promise" in the context of Hebrews 6:11-20 are Abraham's same EULOGIA of healing and prosperity in addition to salvation? We know that the Christians in verse 12 are continuously inheriting Abraham's EULOGIA, which includes health and wealth, for four reasons. In Volume III of this work, we devote an entire section to this amazing passage (Hebrews 6:11-20). At this point, however, we cite only four of many reasons presented in this passage why Christians are at present, continuously inheriting Abraham's EULOGIA of healing and prosperity and not some other EULOGIA.

Reason 1. The first reason we know that Christians are at present, continuously inheriting Abraham's EULOGIA is the way the author tied verses 13-15 to verse 12. Verses 13-15 state, "For when God made promise to Abraham, because he could swear by no greater, he sware by himself, saying, surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise." How, then, does the author tie the preceding verses (13-15) to verse 12, enabling us to know that Christians are still inheriting Abraham's EULOGIA? He ties these verses together using the Greek preposition GAR.

GAR, translated by the English word "for" in verse 13, is used by the Greeks to present the ground for a previous assertion. In this context then, GAR or "for" ties verses 13-15 to verse 12 by showing that verses 13-15 form the basis or ground for the previous assertion in verse 12 that Christians are still continuously inheriting Abraham's EULOGIA. But, exactly what do verses 13- 15 say that forms the ground for the previous assertion in verse 12? The answer to this simple question is answered in the following parts:

1. We know that God made the Abrahamic-Sixty Promises-(BARAK-EULOGIA)- Covenant with Abraham.

2. We also know that God included the Abrahamic Seed Group in the same EULOGIA.

3. We know, too, that Christians compose the present "Membership Roster" of the Abrahamic Seed Group.

4. We also know that God kept his covenant with Abraham for Abraham "obtained the promise" of "blessing I will bless thee..." (v.15).

5. We know, too, that God kept this covenant with the Seed Group when the group was composed of Isaac, Jacob, and Israel.

6. We also know that no reason is ever presented anywhere in Scripture, either in the Old or the New Testament, that God will not keep his same covenant with the same Abrahamic Seed Group when that group is composed of Christians during the Church age. This is so because the covenant covers the Seed Group "forever."

Therefore, since Abraham obtained his covenant EULOGIA in verse 15 (along with Isaac, Jacob, and Israel), it stands to reason that the present Abrahamic Seed Group (Christians) are also continuously inheriting Abraham's covenant EULOGIA because they were included in the same covenant. If God kept his covenant with Abraham, which he did, then there is no reason that God will not also keep the same covenant with Christians since he included them in the covenant along with Abraham himself. "For" these reasons, then, Christians are now continuously inheriting Abraham's EULOGIA; God included both them and Abraham in the same covenant. Since God kept his covenant with Abraham and his Seed Group when it was composed of Isaac, Jacob, and Israel (before and after the Law), he will also keep his same covenant with the same Abrahamic Seed Group (Christians) during the Church age.

Since the Sixty Promises-(BARAK-EULOGIA)- Covenant is "forever," and since no Scripture declares the annulment of "forever," the author boldly sets forth verses 13-15, with his use of GAR, as the basis, the ground, the reason why Christians are presently inheriting Abraham's promise of EULOGIA.

Consequently, the author not only presented verses 13-15 as a ground for his assertion in verse 12, but also as an encouragement to others to persevere in believing.

Reason 2. The second reason we know that the promises Christians are inheriting in verse 12 are Abraham's EULOGIA is the way the author of Hebrews used the Greek Definite Article in this passage. The Greek Definite Article is translated by our English word "the." (The Greek Definite Article is usually, but not always, translated into English, as we are about to see.) How, then, does the author use "the" in this amazing passage to enable us to know that Christians are now continuously inheriting Abraham's EULOGIA? The author’s use of the article "the" in this passage is a regular use of it which is called the "Anaphoric Use of the Article" or the "Use of the Article to Denote Previous Reference." What, then, does this mean? This use of the article means that a Greek used the article with a word he wanted to identify with something that he had previously mentioned. This use, then, demonstrated that he previously defined the word and its subsequent mention simply identified it as the same word mentioned beforehand. Matthew 2:7 illustrates this construction. In this passage, Herod had secretly called "the" wise men. "The" is used in conjunction with "wise men." The article "the" in this verse refers to verse 1, in which "the wise men” were previously mentioned.  This Anaphoric Use, therefore, identifies the "wise men" in verse 7 as the same "wise men" previously mentioned in verse 1. This use of the Greek Definite Article is recognized by all Greek grammarians, as the following statements verify.

Chamberlain said, "The article often refers to something just mentioned. This is called the anaphoric use" (WDC p.55).

Blass stated, "The known, particular, previously mentioned...is also known as the anaphoric use because there is reference back to what is known..." (BD pp.131-2).

Dana and Mantey declared, “The article may be used to point out an object the identity of which is defined by some previous reference made to it in the context" (DM p.141).

Turner pointed out, "The individualizing use of the article was described by Apolloinus Dyscolus, an early grammarian, as anaphoric, in that it refers back to what is already familiar" (M III p.172).

Brooks and Winbery affirm, "The article calls attention to a substantive which has been previously mentioned and which may be defined or identified or understood by recollection of the previous reference. The initial reference may or may not have the article. This use is sometimes referred as the anaphoric use" (BW p.68).

How then does the Anaphoric Use of "the" in the context of Hebrews 6:11-20 prove that Christians are continuously inheriting Abraham's EULOGIA and not some other EULOGIA? In this way: the term "promise(s)" is used three times in this context and "the" is used in all three occurrences. The three occurrences of "promise(s)" are:

1. "The" promise(s) Christians are continuously inheriting in verse 12.

2. "The" promise Abraham obtained in verse 15.

3. Heirs of "the" promise in verse 17.

In the third occurrence of "promise" in verse 17, "the" is in the Greek text although the translators did not translate it into English as they should have. "The" in this third occurrence of the term "promise," refers to "the promise" Abraham obtained in verse 15, identifying "the promise" that the heirs are to inherit in verse 17 as the same "promise" that Abraham "obtained" in verse 15. In other words, what the "heirs of the promise" of verse 17 are to inherit is the exact promise that Abraham obtained in verse 15. By common consent, theologians define the "heirs of the promise" in verse 17 as Christians, as well as Isaac, Jacob, Israel, etc.

This is to be expected; otherwise, Abraham's religion is superior to Christianity. (Verse 15 is the second use of "the" in conjunction with the word "promise" in this passage.)

Moreover, "the," used in this second occurrence of "promise" in verse 15, stating that Abraham obtained "the" promise, refers to the "promise(s)" that Christians are inheriting in verse 12. In other words, the "promise" Abraham obtained in verse 15, and the "promise(s)" Christians are continuously inheriting in verse 12 are the same. Verse 12 is the first occurrence of "promise(s)" in this passage.

From the preceding discussion, we see that the Christian "heirs" in verse 17, are to inherit the same promise that Abraham obtained in verse 15; who in turn obtained the same promises Christians continuously inherit in verse 12. Therefore, the promise(s) in all three passages are one and the same: Abraham’s promise of EULOGIA, which includes health, wealth, and salvation, for the Abrahamic Seed Group forever.

Reason 3. The third reason that we know that Christians are inheriting Abraham's EULOGIA is that the author of Hebrews in verses 13-15 equated the "promise" that Abraham obtained with God's "promise to bless him." He equated the terms "promise" and "bless," making these terms synonymous because the content of what God “promised” Abraham was to “bless” him. Consequently, Abraham obtained what God had promised, which was EULOGIA. And, this promise of EULOGIA is the very same promise God guaranteed with his oath, a "promise to bless." He said, "Surely blessing, I will bless thee" (v.15). God simply backed his "promise to bless" Abraham, with his oath. And in verse 15, this author declared that Abraham obtained this guaranteed "promise" to "bless." Therefore, this same "blessing," this same EULOGIA, is precisely what Christians are at present, continuously inheriting in verse 12.

"Blessing" and "bless," the translations of EULOGIA which we have documented by example, mean health and wealth in addition to salvation. Since Christians are continuously inheriting Abraham's promise of EULOGIA, then, in addition to salvation, Christians are inheriting health and wealth.

Reason 4. The final reason that we know Christians are continuously inheriting Abraham's EULOGIA is just plain, common sense. If the author of this passage did not mean that Christians continuously inherit Abraham's EULOGIA then common sense demands that he must drop Abraham completely out of the chapter. Why? Because Christians were included in the Abrahamic Covenant right along with Abraham. And that first circle of readers of the Epistle to the Hebrews knew it, just as you, the reader of this page, know it after reading this work. Since God included both Abraham and Christians in the covenant, for the author to present Abraham's obtaining EULOGIA, in which Christians were included, as an illustration that God keeps his covenant, would illustrate just the opposite unless Christians also obtain the same EULOGIA. If Abraham obtained his EULOGIA, then Christians must also obtain the same EULOGIA; otherwise God cannot consistently be relied upon to keep his covenant, since Christians, who were included in the same covenant, have to settle for something other than what they were promised along with Abraham.

If the promises Christians are continuously inheriting in verse 12 are not the same as Abraham obtained in verse 15, and if all the author is attempting to do in this context is prove to Christians that God will keep his promises to them because he kept his word with some Old Testament hero, then the author would logically use some Old Testament character in whose promises Christians were not included. If all the author is looking for is just an "illustration of faith," then Noah would do just fine. God promised him something that did not include Christians, i.e., escaping the flood. Had our author used Noah instead of Abraham, no one would assume that Christians are continuously inheriting Noah's promises, for they were not included in Noah's promises.

But when the author used Abraham’s promises, in which Christians were included, as an illustration of faith, common sense demands that Christians also obtain the same promised EULOGIA. Otherwise, this vaunted "illustration of faith" illustrates unbelief instead of faith. If Abraham obtained his EULOGIA and Christians do not obtain the same EULOGIA, then God cannot consistently be trusted to keep his word. Why? Because Christians have to settle for something other than what they were promised along with Abraham.

Moreover, if the promises Christians are continuously inheriting in verse 12 are not the same as Abraham obtained in verse 15 (and the author still insists that Abraham be left in the passage), then common sense demands that the author completely eliminate verses 16-20, that is, the rest of chapter 6, because as it stands, it would make no sense. As is, it discusses the relationship of the "heirs of what Abraham was promised" to God, to his oath, to Abraham, to the "hope," to the forerunner, in short, to the Abrahamic Covenant, etc. None of the above would be relevant if the promises being inherited in verse 12 are not the same as Abraham obtained in verse 15.

In addition, the author would have to rewrite the balance of chapter 6, since, as it stands, the promises being continuously inherited in verse 12 are in fact Abraham's same EULOGIA of salvation, health, and wealth backed by the oath in verse 14 and obtained by him in verse 15. The author must rewrite the balance of the chapter, in the form of a disclaimer. He must "disclaim" the fact that, as the passage stands, the promise(s) of verses 12 and 15 are the same. Common sense demands that the "disclaimer" read something like this: "Although, I structured this passage in a way that makes it appear that Christians are continuously inheriting Abraham's EULOGIA, this is not what I meant. I really meant to illustrate that Christians can depend on God to keep his word to them since he kept his word to Abraham. I also know that since Christians are having to settle for less than Abraham (everybody knows that Christians can't expect health and wealth), then my 'illustration of faith' actually builds unbelief rather than faith. My 'illustration of faith' builds unbelief because Christians are not receiving what they were promised as Abraham did even though they were included in the same promises God gave to Abraham."

Of course, the above is facetious. The author said what he meant: Christians are continuously inheriting Abraham's EULOGIA, which is "God's beneficial enduement of power to produce, for the Abrahamic Seed Group, well-being in every area of their lives." And, as we have seen, this well-being includes health and wealth in addition to salvation.

Previously, we noted Paul's statement, that those “which are of faith” (Christians) compose the Abrahamic Seed Group during the Christian era. Next, we see Paul maintaining that this same Seed Group, based on faith, receives, experiences, and participates in the very same EULOGIA of health and wealth that Abraham enjoyed. Paul said, "So then they which be of faith are blessed with faithful Abraham" (Galatians 3:9). "Blessed" in this verse is the translation of EULOGIA, which continues to mean God's enduement of beneficial power bestowed upon the Abrahamic Seed Group, which, as we have proved, produces the well-being of health and wealth in their lives in addition to salvation.

“With” in verse 9 is the translation of the Greek preposition SUN, meaning “together with." This word is used primarily of two or more persons sharing a common action or experience.

Listed below are three instances in John's gospel which illustrate the meaning of SUN.

1. "...Lazarus was one of them that sat at the table with him" (John 12:2). "With" is the translation of SUN. In this passage Jesus and Lazarus share a common action: "sitting around the table." The word that denotes that Lazarus is experiencing the same "sitting" as Jesus is SUN, the Greek preposition.

2. ‘…Jesus…went forth with his disciples over the brook Cedron…’ (John 18:1).

"With" is the translation of SUN. In this passage, Jesus and his disciples participate in the same "brook crossing." The word that denotes that Jesus experienced the same "brook crossing" as the disciples is the Greek preposition SUN.

3. "Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee" (John 21:3). "With" is the translation of SUN. The disciples intend to share the same "a fishing" as Peter. The word that denotes the disciples intention of sharing the same "a fishing" as Peter is the Greek word SUN.

The above passages demonstrate SUN As the Greek preposition use to denote two or more persons sharing the same thing. Consequently, the use of SUN in Galatians 3:9 demonstrates that the Abrahamic Seed Group during the Church age still participate in the same EULOGIA as Abraham. In this volume, we have seen that the EULOGIA bestowed upon Abraham contained health and wealth. We have also seen that this same EULOGIA containing health and wealth was bestowed upon the Abrahamic Seed Group with Isaac, then Jacob, then the Nation during the exodus, before the Law and after the Law. Now, the same health and wealth contained in the same word, EULOGIA, is shared by the Abrahamic Seed Group during the Christian era. Put Another way, the Abrahamic Seed Grou have been, and still are participating in the same EULOGIA as Abraham for about twenty centuries at the time Paul was writing Galatians 3:9. In fact, the four ways Paul uses EULOGIA in this passage confirm our contention that the Seed Group have been and still are participating in Abraham's EULOGIA. They are as follows:

1. He places EULOGIA in the Indicative Mood.

2. He places EULOGIA in the Passive Voice.

3. He places EULOGIA in the Present Tense.

4. He casts EULOGIA as a Present of Past Action Still in Progress.

Following are explanations of these four uses of EULOGIA:

1a. In New Testament Greek, the Indicative Mood is the way a Greek describes what is really happening, something that is actually going on. It is the mood of reality as opposed to something that might be. Therefore, the Indicative Mood Paul used here demonstrated that the Abrahamic Seed Group was actually participating in Abraham's EULOGIA just as Isaac, Jacob, and the Nation really participated in Abraham's EULOGIA.

2a. In New Testament Greek, the Passive Voice is the Greek way of saying that the subject of a sentence does not perform the action occurring in the sentence, but receives the action. Someone does the action denoted in the sentence to the subject of the sentence. The subject does not do the action to himself. He simply receives what is being done to him by someone else. In this verse, the subject of the sentence is the Abrahamic Seed Group, who are presently, passively receiving the same EULOGIA that Abraham received, just as Isaac, Jacob, and the Nation received it from God for the same reason: they are included in the Abrahamic Covenant.

3a. In New Testament Greek, the Present Tense is the Greek way of describing action occurring in present time. The emphasis is not so much on the time element as on the action being in progress or continuous. In other words, the Greek Present describes continuous action in present time. In Galatians 3:9, Paul's use of the Present Tense denotes not only that Christians, the present Abrahamic Seed Group, are really receiving Abraham's EULOGIA, but that they are continuously receiving his EULOGIA. Christians are continuously receiving Abraham's EULOGIA during the Church age, just as Isaac, Jacob, and the Nation continuously received Abraham's EULOGIA during their "age."

4a. Finally, Paul used this Present, Passive, Indicative form of EULOGIA as a "Present of Past Action Still in Progress." Different grammarians give different names to this Greek construction, but they all recognize its one meaning. This use of the Greek Present Tense simply denotes an action or state of being that began, and has been going on in the past, and is still continuing in the present. In this construction, the past and present are gathered into a single word. John 5:6 illustrates, very simply, a Present of Past Action Still in Progress. In this passage, Jesus saw a man whose infirmity had lasted for thirty-eight years. "...Jesus...knew that he had been now a long time in that case...." "Had been" is a Present of Past Action Still in Progress, i.e., his infirmity began thirtyeight years ago and continues into the present.

This Present of Past Action Still in Progress is common in the Greek New Testament. We cite two other brief examples. In Luke 13:7, Jesus said, "...Behold, these three years I come seeking fruit on this fig tree,..." "Come seeking" is a Present of Past Action Still Progress. He began three years earlier seeking fruit and is still seeking it. In John 15:27, Jesus said, "...ye have been with me from the beginning." "Have been" is a Present of Past Action Still in Progress that started when Jesus began his ministry and continues to the present. They started with Jesus in the beginning of his ministry: they are still with him in the present (three years later).

Based upon the above discussion of the nature of the Greek text, Paul's clear meaning forces us to conclude that the Abrahamic Seed Group began continuously participating in Abraham's EULOGIA (with the birth of Isaac) about two thousand years before Paul wrote Galatians, and they are still participating in Abraham's EULOGIA!

The reader should apply the Eight Questions of Scripture Analysis to this passage. The Eight Questions confirm that this is derived from the Abrahamic Covenant.

Next, Paul specifically states that every single kind and variety of Abraham's EULOGIA has been bestowed upon Christians during the Church age. He also declares that no part of Abraham's EULOGIA is denied to Christians, the "Membership Roster" of the Abrahamic Seed Group. Paul proves these two facts in Ephesians 1:3, which states that "...God ...hath blessed us with all spiritual blessings in heavenly places in Christ."

In this verse, Paul equates the expression "in Christ" with Promise 60, which states that, "In thy seed shall all families of the earth be blessed." And, in Galatians 3:16, Paul identifies "thy seed" as Christ. He wrote, "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but one, And to thy seed, which is Christ." In addition, he stated practically the same thing by asserting that Christ is the seed that should come "to whom the promise is made" (Galatians 3:19). He is referring, of course, to Promise 60. Since Christ is the "seed" spoken of in Promise 60, then in place of the expression, "in thy seed" we may substitute the expression "in Christ." Then, Promise 60 would say, "In Christ shall all families of the earth be blessed." "In Christ" is a synonymous phrase or term with "in thy seed." In other words, "in Christ" and "in thy seed" mean the same thing.

It is no wonder, then, Paul said to the Ephesian Christians that "...God...hath blessed us with all spiritual blessings in the heavenly places in Christ" (Ephesians 1:3). (He included himself, a Christian, in the group of those blessed.) Since “in Christ” and "in thy seed" mean the same thing, then Paul actually combined his statement in Ephesians 1:3 with Promise 60. Ephesians 1:3 combined with Promise 60 would, therefore, state that "...God...hath blessed us (Christians) with all spiritual blessings in heavenly places in thy seed who is Christ, the one in whom all families of the earth shall be blessed." Consequently, since Christians are taken from this group called "all the families of the earth" in Promise 60, then they are included in and blessed by the Abrahamic Covenant during the Christian era by Christ the Seed.

Furthermore, Matthew Poole credits Paul's assertion in Ephesians 1:3 to the Abrahamic Covenant. He said that Paul "...seems to have respect to the promise made to Abraham, Genesis 22:18, that in his seed all the nations of the earth should be blessed; pointing out Christ as the seed...." (MP III p.662). H. W. Beyer also joined Ephesians 1:3 to the Abrahamic Covenant. He ascribed the basis of Paul's remarks in this passage to the Abrahamic Covenant when he said that Ephesians 1:3 "...fulfills what was promised to Abraham..." (TDNT p.276).

In addition, the linkage of Ephesians 1:3 to the Abrahamic Covenant is further enforced by Ephesians 2:11-3:6, which equates the expression "in Christ" with the "common-wealth of Israel." The "commonwealth of Israel" is, of course, not national Israel, but the saved Remnant. (More on this in Volume III of this work.)

These statements by Poole and Beyer were necessary considering that all Eight Questions of Scripture Analysis when applied to this verse require "Yes" answers. The application of the Eight Questions most definitely proves that Ephesians 1:3 is derived from the Abrahamic Covenant:

1. Yes. God is involved by name.

2. Yes. We have proved that Christians compose the "Membership Roster" of the Abrahamic Seed Group during the Church age. Christians are the recipients of the "blessings" in this verse. Therefore, the Seed Group is involved.

3. Yes. The covenant terms are "God," "blessed," and "blessings." These "blessedblessings" are respectively, the translations of EULOGIA, the same word used throughout this work which, when applied to the Abrahamic Seed Group, means "God's beneficial enduement of power to produce well-being in every area of their lives," including health and wealth in addition to salvation.

4. Yes. The concept of "in Christ," based upon the covenant expression, "in thy seed," is present here.

5. Yes. "Blessings" are passing from God, the author of the covenant, to Christians, the present Seed Group to the covenant.

6. As we shall see momentarily, the blessings passing from God to Christians are "every single kind and variety" of Abraham's EULOGIA.

7. Yes. The term EULOGIA is part and parcel of the Sixty Promises.

8. Yes. "Every single kind" of EULOGIA certainly falls within the borders of the BARAK-EULOGIA definition.

The expression "all spiritual blessings" in verse 3, appears to be plural. It is, but only in a roundabout way, since in the Greek text the singular is used. What the Greek actually says is "every kind or variety" of EULOGIA. Since the Greek calls for "every kind or variety" of EULOGIA, a plural translation is accurate, for “every single one” could certainly be taken as "all." Actually, "all" is the translation of PAS, which, when used without the article as it is here, means "every, every kind or variety" (WEV. I, p.146), and therefore "all" kinds or "all" varieties of EULOGIA. Since EULOGIA includes health and wealth (two of the varieties of EULOGIA) then health and wealth are bestowed upon the Christian Seed of Abraham by the God of the covenant. Furthermore, "every kind and variety" includes every EULOGIA in the covenant that pertains to the Abrahamic Seed Group. Every EULOGIA contained in the Abrahamic Covenant, for the benefit of the Abrahamic Seed Group, belongs to Christians. Christians enjoy the same BARAK-EULOGIA that Abraham, Isaac, Jacob, and Israel enjoyed.

Further, "hath blessed" is an Aorist Participle. In Greek, the Aorist Tense refers to a finished act. And, since the act is finished, it is therefore in past time. This finished act, this "hath blessed," is the centuries-old decree of Promise 60, "In thy seed shall all nations of the earth be blessed" (Genesis 22:18).

Subsequently, the expressions "spiritual" and "in heavenly places" simply mean that these varieties of EULOGIA originate with God in heaven, and are applied to the Abrahamic Seed Group by his Spirit. These EULOGIA are the result of the covenant, not the result of "self- effort.” They are bestowed by the Spirit in accordance with the covenant; they are not achieved by selfeffort or works.

The last Scripture considered in this section showing that Christians enjoy Abraham's same EULOGIA, is Galatians 3:13-14. This passage states that, "Christ hath redeemed us from the curse of the law...That the blessing of Abraham might come on the Gentiles through Jesus Christ;..." The purpose of the redemption is that Abraham's EULOGIA might come on the Gentiles. "That" is the translation of HINA, which means "in order that." "Might come on" is the translation of GINOMAI, which means "to come into existence." GINOMAI is also in the Subjinctive Mood, which, when combined with HINA, as it is here, is the regular Greek construction to show the purpose of the action of the main verb. These verses employ the regular method the Greek used to construct a Purpose Clause. (See DM pp.282-3, RD p.340, JGM p.132, and EBD pp.84-86.) In other words, this Purpose Clause demonstrates the purpose of our redemption to be the coming of Abraham's EULOGIA upon the Gentile Christians, as well as Jewish Christians.

"Blessing" translates EULOGIA, the beneficial power of God producing wellbeing. "Of Abraham" is a Possessive Genitive. In Greek, the Possessive Genitive is one of the ways in which the Greek would signify possession. To state it Differently, in the expression, "the book of John," "of John" is the Possessive Genitive showing that the book "belongs to John," the book is "John's" book. Consequently, the expression, "the blessing of Abraham" means that it is Abraham's blessing that actually "comes into existence" for the benefit of the Gentiles as the direct result of the redemption. Previously, we determined that Abraham's "blessing" included health and wealth in addition to salvation. We have also determined that this EULOGIA that Abraham enjoyed was the same for the Abrahamic Seed Group. We demonstrated this by applying concrete Scripture examples to Isaac, Jacob, Israel, and now Christians. And, as We previously demonstrated, these blessings for the Seed Group are "in thy seed," which is Christ.

Furthermore, the expression in Galatians 3:14, "through Jesus Christ," should be translated "in Jesus Christ." This is so because the word here, translated "through," is the Greek preposition EN, which is a synonym of our English preposition "in." Abraham's EULOGIA becomes the Gentiles' EULOGIA "in Jesus Christ," not "through Jesus Christ." This is the literal fulfillment of Promise 60, which stated that "In thy seed shall all the nations of the earth be blessed." This is also a commentary upon Paul's statement concerning "all thy seed," which he equated with Promise 30. Therefore, the purpose of the redemption was that Abraham's EULOGIA of health and wealth in addition to salvation might actualize (come into existence) for the Gentiles. If then, these blessings are available to Christians today, why don't we hear more about it?

Why isn't this "good news" of Abraham's health, wealth, and salvation thundered from every street, rooftop, and pulpit in the world? Why isn't this "good news" being constantly proclaimed? What is the reason for secrecy? Modern theology gives us some theories why health and wealth are not the Christian's Abrahamic inheritance. In the next section, we examine and refute six of them. Your faith will be built up as you see the ‘theories of men” logically and scripturally disposed of. The next section will convince you, Abraham's blessings are yours by faith, even now, if you're a Christian.

 

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