This verse of scripture is an enigma to most Christians. They cannot believe that God would send a lie to deceive most of His own called out followers. But that is the truth. These are the plain words of scripture.

This 'falling away' is a falling away from the truths that are in every Bible in every Christian home in this nation or in the world. Here we are told that this "falling away reveals that man of sin the son of perdition." There is a lot of speculation in Christian circles as to who, exactly, this 'man of sin the son of perdition' is. About the only thing that everyone agrees on concerning this 'man of sin' is that he is an end time personality. 'After all, Paul's argument is that the day of the Lord is not at hand because the man of sin has not yet been revealed. The 'great falling away' has to happen first, is the teaching. With this dispensational approach to the scriptures, everything is now to be understood as 'in the future', 'at the time of end.' That 'time of the end' is generally understood to be just around the corner, but 'it certainly isn't talking about me, or my church right now.' So reasons most of the Christian world.

Is Paul telling the Thessalonians that some extremely sinful man is going to set himself up in the temple in Jerusalem some time in the future, just prior to the coming of Christ, and require all mankind to worship him? IN MERE LETTERS? It sure sounds that way. To the natural man it certainly appears that way. And consequently all 'carnal, babes in Christ' ( Cor. 3:1),TAKE IT THAT WAY! But Paul tells us in a very straight forward way that his words are not to be taken in an 'outward' manner:

The Greek word translated 'among' here is 'en' Strong's # 1722. Nine out of ten times it is translated properly with the English word 'in', in the KJV. It is the same word translated 'in' in verse 4 where he says that his words were "in demonstration of spirit and of power." It should be translated 'in' here in 2:6 also.

Paul was not saying one thing to 'babes in Christ' and something different "among them that are perfect." No, it was always the same gospel: "Jesus Christ and him crucified." But it was received differently "in them that are perfect [mature]." It is not 'a mystery' (Greek - musterion - secret- Strong's #3466) to the 'perfect' - the mature; it is not 'hidden wisdom' to the 'mature.' It is "a mystery [and] hidden wisdom" to "carnal ... babes in Christ" who can only see "Christ and HIM crucified."

So, if we translate the Greek word 'en' consistently, here is what Paul is telling us:

'In the mature we speak the secret, hidden, inward, wisdom of God, but in the immature we speak only of the outward fleshly appearing of Christ and of His outward death and outward crucifixion.'

How is this all accomplished? It is all accomplished with the same Bible, with the same letters and words. But 'the same letters and words' have vastly different meanings 'in' the 'mature' and 'in' the 'babes in Christ,' who are 'yet carnal.'

Paul did not have two gospels, one for babes and one for mature Christians. Rather the one gospel 'Jesus Christ and Him crucified,' is received two entirely different ways in the hearers. And why is that? It will always be the same; it is because "many are called but few are chosen." The "many called [but not] chosen," will always be drawn to the outward, physical, letter understanding of prophecy. Anything else is "foolishness" to the "carnal ... babes in Christ," to whom I Cor. 2 is addressed.

In the very next verse Paul gives us an example of what he is saying:

(1Co 2:8) "Which ['hidden wisdom'] none of the princes of this world knew: for had they known [it], they would not have crucified the Lord of glory."

Now ask yourself, who are 'the princes of this world', who have, 'crucified the Lord of glory?' Is this referring to the Romans? The 'gentiles' are certainly included (Acts 4:27), but who do the scriptures reveal as the motivating force behind the crucifixion of Christ?: Speaking to his own countrymen the 'people of God', Peter tells them:

(Act 2:36) "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ."

Yes, 'the princes of this world', who crucified Christ were His own brothers, his own people, the people of God. Why did they do it? Because they 'knew not the secret, hidden, wisdom of God' (v.7). And what is the result of not 'knowing the secret, hidden, wisdom of God?':

(1Co 2:9) "But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."

This statement is not addressed to 'the world.' This is not primarily a statement about the condition of those in 'the world.' This is a warning to "carnal ... babes in Christ," 'Corinthian, Christians', of every generation since Christ.

This verse, verse 9, is very familiar to many Christians because it is invariably quoted at many funerals to help comfort the survivors of the deceased. "Why," the minister will invariably say, "we can't even begin to imagine the things that God has prepared for those that love Him." But what is the 'fulness of the truth' of this statement?:

(1Co 2:10) "But God hath revealed [them] unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God."

So what is it that God wants to reveal to us? It is things that physical eyes cannot see and physical ears cannot hear, "the deep things of God."

So verse nine is speaking of "carnal ... babes in Christ," as contrasted with the "mature" of verse ten, to whom "God has revealed ... the things of the Spirit."

"The deep things of God," are the things Paul is telling these "carnal ... babes in Christ," THEY cannot receive. In verses 11-12 Paul explains that they (we) must replace the carnal 'spirit of man', with 'the spirit which is of God', before we can even hope to understand "the things which are freely given to us of God."

(1Co 2:13) "Which things also we speak, not in the words which man's wisdom teaches, but which the Holy Ghost teaches; comparing spiritual things with spiritual."

THERE IT IS! You have just been given Paul's formula for 'rightly dividing' the word. Paul, right here in I Corinthians 2:13, reveals how the Spirit opens up the "hidden, secret, deep things of God." How does the Spirit "teach" us?: BY "COMPARING SPIRITUAL THINGS WITH SPIRITUAL!" The Holy Ghost teacheth; comparing spiritual things with spiritual. It is not accomplished in any other way.

When Paul says that spiritual discernment is "not in words that man's wisdom teacheth," he is not saying that the Holy Spirit teaches in a secret 'unknown tongue.' Not at all. What Paul means is that man's 'context' oriented understanding of the scriptures is no substitute for that "which the Holy Spirit teaches; comparing spiritual things with spiritual."

If you think that simply keeping the scriptures in their proper context is going to assure that you are on the right path to understand prophecy you are dead wrong. That is what the scriptures refer to as "carnal reasoning." If there were any truth to that teaching, then any one could read the scriptures, consider the context, and see clearly 'the things of the Spirit.' If this carnal minded reasoning were true, then the very next verse would have to read like this:

'The natural man can easily receive the things of the Spirit of God, for the scriptures will make perfect sense to him if he will just remember to keep them in their proper context'.

This, of course is exactly what these "carnal" Corinthian Christians were doing. They had heard of Christ and HIM crucified. They had been told that He had died on the cross for their sins. They were determined to keep this all in context. It was Christ who did the 'dying.' And it was Christ who was on the 'cross.'

But how does verse 14 really read?:

"But the natural man receives not the things of the Spirit of God: for they are foolishness unto him: neither can he know [them], because they are spiritually discerned..."

Christianity today equates 'keeping the scriptures in their proper context' with 'spiritual discernment.' They could not be any further from the truth. This is itself 'strong delusion.' For dozens of scriptures demonstrating the fact that 'understanding the context' does not equate to 'spiritual discernment' read the paper entitled 'Rightly Dividing The Word-Using A Principle Only The Apostles Understood,' posted on this site. Very few of the scriptures quoted by the New Testament writers as referring to Christ, 'in context' are actually speaking of some Old Testament patriarch, or prophet, or of Israel as a nation. But the Spirit of God says these scriptures refer to Christ. So who are we to believe? Do we follow the principles of the multi-degreed professors of Dallas Theological Seminary, or the principle of rightly dividing the scriptures as revealed by the way the apostles quoted the Old Testament?

Now let us see where these "words which man's wisdom teacheth" has led the church of God.

Paul tells us, "the gospel of Christ ... is the power of God unto salvation" (Rom. 1:16). The gospel being 'the power of God unto salvation' obviously includes 'Jesus Christ and Him crucified.' The apostle Paul told the Corinthians:

(I Cor. 2:2) "For I determined not to know any thing among you, save Jesus Christ, and him crucified."

Why did Paul make this determination? We don't have to speculate, he tells us specifically:

(I Cor. 3:1- 3) "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, [even] as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able [to bear it], neither yet now are ye able, for you are yet carnal..."

What is Paul getting at? Why does he admonish the Corinthians in this way? Does 'You are babes in Christ but you are yet carnal' mean that the Corinthians were not 'saints?' Does this mean that they were not 'sanctified in Christ Jesus?' No, it does not mean that: (I Cor. 1:2)

Paul was well aware that a baby on his mother's milk would choke to death on a T-bone steak. But Paul is not writing this epistle to praise these Corinthians for receiving the milk of the word. Paul tells us why he wrote to the Corinthians:

1. (I Cor. 5:9) "I wrote unto you in an epistle not to company with fornicators:"
    
2. (II Cor. 2:3) "And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice;"
    
3. (II Cor. 2:4) "For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you."
    
4. (II Cor. 7:12) "Wherefore, though I wrote unto you, [I did it] not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you."

There we have it. Paul has given us four reasons why he wrote to these Corinthian brothers. Do any of these reasons sound as if he were pleased with the progress being made within the church at Corinth? NO, Paul was very disappointed with what was happening within the church at Corinth:

"Out of much affliction and anguish of heart I wrote unto you with many tears..."

So yes, 'the power of God unto salvation,' includes the 'sincere milk' of 'Christ and Him crucified. And yes, a mother's milk is the only food with which to nourish a baby. But it is the flip side to this truth that elicited this epistle, for no man yet has ever made it to maturity on nothing but his mother's milk. 'The power of God unto salvation' involves a much deeper understanding than a crucified Christ. It involves a resurrected Christ. And it concerns much more than a resurrected Christ with holes in His hands and side, as He is viewed by doubting Thomases.

Here is a little more of 'the power of God unto salvation':

"I AM CRUCIFIED WITH CHRIST" (Gal . 2:20).

And this:

"For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake" (Phil. 1:29).

And this:

"[I] fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church" (Col.1:24).

And also this:

"If any man be in Christ, he is a new creature: old things have passed away; behold ALL THINGS HAVE BECOME NEW" (II Cor. 5:17).

But does 'all things' include Christ on the cross? Yes it does.

Even 'Jesus Christ and Him crucified' becomes 'new':

"Henceforth know we no man after the flesh: yea, THOUGH WE HAVE KNOWN CHRIST AFTER THE FLESH [in the cradle; walking on this earth; on the cross or even resurrected with a body of 'flesh and bone'], YET NOW HENCEFORTH KNOW WE HIM NO MORE [after the flesh]" (II Cor. 5:16).

This is the "HIDDEN ... wisdom of God in a MYSTERY," that Paul is referring to, only three verses after saying, 'I determined to know nothing among you but Jesus Christ and Him crucified.'

This statement, 'hidden wisdom' (I Cor. 2:7), is not addressed to the unconverted, uncalled world. It is addressed to immature, 'carnal ... babes in Christ' who are YET now ... not able to bear meat (I Cor. 3:1-2). So this more mature 'wisdom [is] hidden' from them and is only understood "among [Gk. - in] them that are perfect" (I Cor. 2:6). This is the only thing negative about the doctrine of 'Christ and Him crucified.'

"Neither yet now" indicates that these brothers who have heard the "sincere milk of the word," "nothing among you save Jesus Christ and Him crucified," are not "going on unto perfection [maturity]" (Heb. 6:1), as they should.

When Paul asks, having begun in the spirit are ye now made perfect by the flesh? (Gal. 3:3), he is indeed referring to the fact that these Galatian brothers were reverting back to circumcising and keeping the law of Moses:

"For as many as are of the works of the law are under the curse: for it is written, cursed is everyone that continueth not in ALL THINGS which are written in the BOOK of the law [not just the two tables of stone] to do them" (Gal. 3:10).

This differs only slightly from the Corinthians in that the Corinthians were reverting to their selfish, carnal Gentile ways; openly fornicating, ignoring the hungry and suing one another. Both of these errors in both of these churches as well as the thorns and briars ... whose end is to be burned, of Heb. 6:7-8, all have one thing in common: THEY ARE ALL THREE THE RESULT OF SPIRITUAL IMMATURITY. All three are called 'babes' (Greek - nepios) - I Cor. 3:1; Gal. 4:1; Heb. 5:13.

Since all three are addressed as immature "children," then it must be of utmost importance that we progress beyond the slaying of the Passover Lamb; beyond simply applying the blood of the lamb to the door post. Knowing that the death angel has passed over us IS what is called the sincere milk of the word for NEW BORN babes that you may GROW thereby (I Pet. 2:2). 'Jesus Christ and Him crucified' has rendered maturity as inconsequential and unnecessary in the church today. Yet 'growing thereby' is still essential to becoming a mature son, a 'uihos.' It is ONLY the 'uhiothesia' for whom 'the whole creation groans and travails.' All other Christians are "a child [nepios], differ[ing] nothing from a [bond] servant, though he be lord of all" (Gal. 4:1).

Paul concludes this chapter: Nevertheless what saith the scripture?

"Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman" (Gal. 4:30).

What is it that we are encouraged to 'grow' up into? We are to grow up from being 'babes', [nepios] into becoming mature sons 'uihos' (Gal. 4:5-6)

Just how important is it that we become mature sons? Here is just how important it is:

The 'passing over' of the death angel is an accomplished fact, not just for believers, "but also for the whole world," whether they are aware of it or not.

According to Paul, this "all Israel shall be saved" will not take place until the fulness of the Gentiles be come in (Rom. 11:25). This 'fulness of the Gentiles' is accomplished before 'all Israel will be saved,' because we are told:

(Rom 11:25-26) "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, UNTIL the fulness of the Gentiles be come in."

And so ALL Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob... Ezekiel repeats this truth in Eze. 37:11:

"These bones are the whole house of Israel ... I will open your graves and cause you to come up out of your graves."

Will 'the whole house of Israel' be in the first resurrection? Those who teach that all you need to know is 'Christ and Him crucified,' believe that they will. 'These are God's chosen people,' they will tell you. But all those who teach such nonsense are totally unaware that Ezekiel had already given the time line for the fulfillment of this prophesy:

(Eze 16:55) "WHEN thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, THEN thou and thy daughters shall return to your former estate."

This is 'the great white throne judgement.' This is the 'lake of fire,' the greatest single act of God's fiery, purifying, chastening grace in the history of mankind. Why will 'the whole house of Israel' come up in judgement AFTER THE MILLENNIUM, along with and beside 'Sodom and her daughters and Samaria and her daughters?' Simply because:

• "If any man have not the Spirit of Christ, he is none of his" (Rom. 8:9). Simply because:
   
• "For the law was given by Moses, [but] grace and truth came by Jesus Christ" (John 1:17). Simply because:
   
• "By grace are ye saved through faith" (Eph. 2:8).

Neither the 'grace' or the 'faith of Jesus Christ' (Rom.3:22), were available to Israel before the coming of their Messiah. Neither the fulness of the 'truth' (Christ), nor 'the 'spirit of Christ' were present to mature these carnal Israelites. They 'were yet babes;' they 'were yet carnal.' They are "the son of the bondwoman" and "shall not be made heir with [us] the son of the freewoman" (Gal. 4:30-31).

ALL 'babes in Christ' "are yet carnal!" Paul says I determined to know nothing among you but Christ and Him crucified. Next he says I have fed you with milk. The obvious message is that 'babes in Christ' will invariably receive this great powerful light of truth in a "carnal" way, that is, 'Christ died in my stead so I don't have to die.' "I am crucified with Christ," and "I die daily" is the 'meat' which most are even now unable to receive. This is the "we speak wisdom in a mystery, even the HIDDEN wisdom [meat of the word], among them that are perfect [becoming mature]."

Those who teach a perverted, half-truth 'grace' and who teach only a perverted, half-truth 'Christ and Him crucified' cannot receive the meat of to you it is given IN BEHALF OF CHRIST, NOT ONLY TO BELIEVE ON HIM, BUT ALSO TO SUFFER FOR HIS SAKE (Phil. 1:29). This too, is the meat which 'babes in Christ ... neither yet now are able' [to receive] (I Cor. 3:1-2).

There are no spiritually mature babes! Even the apostle Paul "went into Arabia" and spent time unlearning his own destructive ways. Nowhere are we told exactly how long Paul spent in the wilderness of Arabia, but Christ Himself spent 40 days in the wilderness in preparation for His ministry. Had the 'babes in Christ' Corinthians, or the 'foolish Galatians,' or the 'you ought to be teachers ... but now you are in need of being taught' Hebrews been "driven [of the Spirit] into the wilderness ... to be tempted of the devil" (Mark 1:12; Matt. 4:1)? Well, they were certainly being 'tempted.' But unlike Christ they were unskillful in the word of righteousness: for [they were] babes ... using milk (Heb. 5:13) and thinking it was 'strong meat.' This is why so many of God's people are in this immature condition.

This is a truth completely foreign to the minds of most Christians. How can we possibly be 'in Christ' and still be called 'carnal?' The answer to this dilemma is given to us in the example of Christ and His twelve 'chosen' apostles and their relationship to Christ while He was still on this earth in the flesh, including the time He spent with them after His resurrection, appearing to them as "flesh and bone," up until the day of Pentecost.

So what kind of a relationship did Christ have with His chosen twelve while He was 'in the flesh?' Well, since Christ had not yet died, and had not yet been resurrected, He could not possibly have given the Holy Spirit to anyone:

"Nevertheless I tell you the truth; IT IS EXPEDIENT FOR YOU THAT I GO AWAY: FOR IF I GO NOT AWAY, THE COMFORTER WILL NOT COME UNTO YOU; BUT IF I DEPART, I WILL SEND HIM UNTO YOU" (John 16:7).

Consequently, the twelve chosen apostles were as carnal as the Corinthians the whole time they knew Christ after the flesh (II Cor. 5:16). Let us take note of a few examples of just how carnal the apostles were before they were "filled with the spirit" while they yet "knew Christ after the Flesh."

Peter is probably the best known of the apostles. He was always the first to answer any questions posed by our Lord. Whom do ye say that I, the Son of Man am, Christ asks. Thou art the Christ, the son of the living God, Peter replies. To which answer Jesus responds:

"Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven" (Matt. 16:13-17).

So it was the Father who had revealed this to Peter. Does this now mean that Peter was no longer carnal, now that he had begun to see some spiritual truth? Absolutely not! But Peter had simply, begun in the spirit (Gal. 3:3). Christ goes on to tell Peter that he is giving him the keys to the kingdom of heaven (vs. 19). Does Peter now have the mind of Christ, now that he has 'the keys of the kingdom? It is only two verses later that Christ is compelled to rebuke Peter for his carnal ways:

"But he turned and said unto Peter, Get thee behind me Satan: thou savourest not the things that be of God, but those that be of men" (vs. 23).

Mark adds an interesting detail:

"But when he had turned about and LOOKED ON HIS DISCIPLES ALSO, he rebuked Peter, saying..." (Mark 5:33).

Why does Christ "look on His disciples also?" Simply because, as with all scripture, so with all prophecy, Christ knew that what He was saying was not just for Peter's benefit, but for the benefit of all of His disciples for all time.

Now what was it that Peter had said that had led Christ to call Peter 'Satan?' From that time forth began Jesus to shew unto his disciples, how that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

"Then Peter took Him and began to rebuke Him, saying, Be it far from thee Lord: this shall not be unto thee" (vs. 21-22).

This is the immature 'Corinthian Christian' attitude, "Be it far from thee ... this shall not be unto thee." When Christ called Peter 'Satan,' he was not using a figure of speech. At that moment, Peter was nothing less than a messenger of Satan. Yet he, like so many carnal Christians, acknowledged Jesus as "the Christ, the Son of the living God." Poor, 'yet carnal' Peter simply could not yet receive the things of the Spirit of God: for they [were] foolishness unto him (I Cor. 2:14). Peter, at this point, only knew Christ "after the flesh."

Not long after this incident, Christ again corrects Peter. Peter, still filled with carnal self confidence, is again withstanding Christ. Our Lord has just declared that before the night is over, all of His disciples will forsake Him:

"Peter answered and said unto Him, though all men shall be offended because of thee, yet will I never be offended. Jesus said unto him, verily I say unto thee, that this night before the cock crow, thou shalt deny me thrice" (Matt. 26:33-34).

Peter still knew Christ only "after the flesh."

That very night Christ is betrayed into the hands of the chief priests and elders. Once again, Peter, filled with an immature spirit of "strong delusion" believes that he, by his own efforts, his own works, can change, or at least forestall, the things that Christ had just said must occur:

"And, behold ... [Peter] stretched out his hand, and drew his sword, and struck a servant of the high priests, and smote off his ear" (Matt. 26:51).

How typical Peter is at this point of all the immature leaders of Christendom today who tell their immature followers to physically take up arms for God and country.

Peter saw things just as those he typifies at this stage of his development. What greater cause could anyone fight for than "the Christ, the Son of the living God?" Peter yet knew Christ only 'after the flesh.'

What were Christ's words to Peter and to all who yet know Him only 'after the flesh?' Can any today receive His words?:

"then said Jesus unto him, put up again thy sword into his place: FOR ALL THEY THAT TAKE THE SWORD SHALL PERISH WITH THE SWORD" (Matt. 26:52).

Peter, of course, did just as Christ had predicted he would and denied his Lord three times before the cock crowed. Christ was crucified and rose the third day as He had said he would. He shows Himself to His disciples numerous times. Sometimes He would appear in their midst when they were behind locked doors. Now His disciples know the resurrected Christ. Are they now no longer carnally minded because they have now met the resurrected Christ? No, even after Christ's resurrection, they wanted to "go back" to fishing for fish. And Peter was still comparing himself to John (Jhn 21). They still did not understand "a corn of wheat falling into the ground and dying."

This 'message of death' is not simple or easy for a 'carnal babe in Christ' to get a handle on. 'Jesus Christ and Him crucified,' is as strong a nourishment as they can yet bear. 'Sanctification,' being set aside for a holy calling, is immediate, but eventual 'glorification' comes only through suffering for His sake (Phil. 1:29), filling up what is behind of the afflictions of Christ in our flesh (Col. 1:24), and it is through MUCH TRIBULATION that we must enter into the kingdom of God (Acts 14:22). And so it is written: If so be that we suffer with him... we may be also glorified together."

(Phil. 1:29) "filling up what is behind of the afflictions of Christ in our flesh"

(Col. 1:24) "and it is through MUCH TRIBULATION that we must enter into the kingdom of God"

(Acts 14:22) "And so it is written: If so be that we suffer with [him] ... we may be also glorified together."

Back about 1997 I attended a bible conference in Florida. It was hosted by a dynamic minister in his 70's whose group believes in the doctrine of 'two administrations.' The basic tenets of this doctrine are that the Jews have one gospel, and the Gentiles another. The Jews receive one reward, and Gentiles another. Their thinking is that since Christ died for us, and since we are saved by grace 'apart from works of the law', then there is no need for constantly affirming that they which have believed in God [should] be careful to maintain good works (Titus 3:8,14). This is a simple 'Pauline' admonition which will never be repeated at one of their conferences. I had asked the three main spiritual leaders of the group what Paul meant when he said my sufferings for you fill up that which is behind of the afflictions of Christ in MY flesh? I mention all this just to demonstrate how difficult it is for the carnal Christian mind to understand the 'simple truth' of 'Christ and Him crucified.'

These men, who all have made the ministry their life's profession, could only reply "If you can explain that, you will be doing something no one in this room can do." This was the climax of a protracted discussion of the function of grace in the life of the believer. My contention is, after MUCH study on the issue, that grace teaches [Greek - chastens] us that denying ungodliness and worldly lusts we should live soberly, righteously, and godly in this present world (Titus 2:11-12,) and be careful to maintain good works (Titus 3:8). Because of their mistaken belief that ANY works are unnecessary for a Christian, they reject the very apostle they hold the most dear, even though he, Paul, admonishes us to 'maintain good works', more than all the other New Testament writers combined.

The simple lesson of I Cor., chapters 1-3, Gal. 3-4 and Heb. 5-6 is that to understand that Christ died for your sins is not the same as understanding all that His death entails. This knowledge is simply the 'sincere milk of the word' which should be 'desired by NEW born babes, to GROW thereby' (I Pet. 2:2). But for a 'uihos', a mature son, to 'lay again this foundation' is to "crucify again the Son of God afresh."

The result is to put Him to an open shame (Heb. 6:6). So a mature son does not see "this simple message of death" in the same way a 'carnal babe in Christ' would understand it.

Because of our fleshly nature, we often fail to see the spirit behind the 'letters' in scripture. All of us, at first, experience a lack of living in the 'fulness of Christ.' As we mature in Christ, our understanding increases. Any carnal 'babe in Christ' who thinks that Christ died to the flesh so that we can live in it will NEVER understand that the gift of being counted worthy to suffer in behalf of Christ of Phil. 1:29, is the same as that which is behind of the afflictions of Christ of Col. 1:24. This is a part of the gospel that is little understood in many cases.

Paul says:

"The law was our schoolmaster to bring us unto Christ, but after that faith is come we are no longer under the schoolmaster" (Gal. 3:24-25).

"The law is good if it is used lawfully, knowing this that the law is not for a righteous man but for the lawless" (1 Tim 1:8-9).

We must be brought to Christ by our 'schoolmaster', 'the law' (Gal. 3:24), which we then leave behind as an in part ... childish thing (I Cor. 13:9,11).

So it is with the "first principles of the doctrine of Christ:"

"When I was a child, [a 'nepios' a 'carnal babe in Christ'] I spake as a child, I understood as a child, I thought as a child [a 'carnal babe in Christ']: but when I became a man, [began to mature] I put away childish things."

Now we come to Heb. 6:1-2:

"Therefore [because you 'have had your senses exercised to know both good and evil - the first step to "becoming like God" - Gen. 3:22; because you are now 'full of age'; because you can now receive 'strong meat', all mentioned in the previous verse] LEAVING THE PRINCIPLES OF THE DOCTRINE OF CHRIST ['the first principles of the oracles of God...milk and not...strong meat' - 5:12] let us go on unto perfection" [Greek - teleios - Strong's #5047, the same root word translated 'full of age' in 5:12 - teleiotes - Strong's #5046].

Let us go on unto perfection; NOT LAYING AGAIN THE FOUNDATION OF [now we are given the things we should be 'going beyond':

1. repentance from dead works, and of

2. faith towards God [through Christ],

3. of the doctrine of baptisms, and

4. of laying on of hands, and

5. of resurrection of the dead, and

6. of eternal [Greek - eonian] judgment.

These six doctrines are the extent of the sermons of many ministers week in and week out, year in and year out. They are one and all 'milk of the word.' They are good for the 'nepios' [infant or toddler] of Gal. 4:1, but they are used by no less an adversary than Satan himself to keep the heir ... a child, differing nothing from a slave [to the flesh and to sin] though he be lord of all (Gal. 4:1).

Paul makes it clear that he gave the Corinthians the "milk of the word," "Christ and Him crucified," because they were still "carnal ... babes in Christ." Here is what the author of Hebrews says:

"For when for the time [considering the time you have known Christ and Him crucified] ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God..."

These 'first principles' are as necessary, in their proper time and place, as 'being brought to Christ by the law.' Every Christian of every generation must become familiar with these 'first principles of the doctrine of Christ.' But they should eventually become childish things (I Cor 13:11), like a mother's milk, to be used and preached to "newborn babes desiring the sincere milk of the word." It is worthy of repetition:

"For every one that useth milk is unskillful in the word of righteousness: for he is a babe. But strong meat ['I am crucified WITH CHRIST...'] belongeth to them that are full of age, even those who by reason of use have their senses exercised to discern both good and evil" (Heb. 5:12-14).

It is the experience of all who come to an understanding of 'being conformed to the image of His son' (Rom. 8:29) to carry out the time consuming process of leaving the flesh behind. This is fully comprehended and applied by only a "few ... chosen." It will not, indeed it cannot, be understood or applied by the "many ... called" 'carnal babes' who want to hear nothing but 'Christ died FOR me.' These are those who "received seed into stony places" or "among the thorns" of Matt. 13:20-22-

"He that received the seed into stony places, the same is he that heareth the word [Christ and Him crucified], and anon with joy receiveth it; YET HE HATH NOT ROOT [I am crucified WITH Christ] in himself, but he dureth for a while:"

"for when TRIBULATION OR PERSECUTION ariseth BECAUSE OF THE WORD [again this is 'I am crucified WITH Christ'], by and by he is offended."

"Few are chosen," explains to us that most professing Christians are greatly "offended" "because of the [meat of the] word" of having to die to the flesh just AS Christ died to the flesh.

Paul lived out the very message of 'Christ and Him crucified.' He was often to "bear in his body the dying of the Lord Jesus" and consequently he "manifested the life of Christ in his body." As a result his words were in demonstration of the Spirit and of power (I Cor. 2:4). That is, there was a spiritual understanding of 'Jesus Christ and Him crucified' in the life of the apostle. But there is also a 'carnal, babe in Christ' understanding.

When Paul says, "I have fed you with milk and not strong meat; I determined to know nothing among you but Christ and Him crucified" he is referring to the carnal understanding of the sacrifice of Christ. "Bearing in their bodies the dying of the Lord Jesus" was the last thing on the minds of the sectarian, carnal, greedy, self-centered, fornicating Corinthian 'babes.'

So BABES IN CHRIST, THOUGH THEY BELIEVE IN CHRIST, ARE STILL CARNAL! Though they believe and preach all six of the "first principles of the oracles of God ... the principles of the doctrine of Christ," they "are yet carnal."

"And this ['not laying again the foundation, but going on to maturity'] we will do, if God permit. For [Greek - gar - Strong's #1063 - to assign a reason; so here is the 'reason' for "leaving the principles of the doctrine of Christ ... going on unto perfection;" becoming 'full of age' in Christ, HERE IS THE 'ASSIGNED REASON.'] it is impossible for those who were once enlightened [made to know Christ], and have tasted the heavenly gift [this is Christ again], and were made partakers of the Holy Spirit [through Christ] and have tasted the good Word of God [Christ], and the powers of the world to come [Christ], if they shall fall away, to renew them again to repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame" (Heb. 6:3-6).

So the reason for verses 3-6 is given in verses 1-3. This is not talking about 'falling away' in the sense of denying Christ. It is 'for' [Gr. - gar - BECAUSE] these Hebrew converts were not willing to "GO ON UNTO PERFECTION;" TO GO BEYOND THE SIX "PRINCIPLES OF THE DOCTRINE OF CHRIST."

These people do not deny 'Christ and Him crucified'; they actually "crucify to themselves the Son of God afresh, and put Him to an open shame." How do they do this? By refusing to 'leave [go on to maturity] the principles of the doctrine of Christ.' All they know, or want to know, is 'the milk of the word' "for they are yet carnal." The Corinthians were not walking in the reality of Christ in them. This was evident in their quickness to sue one another, getting drunk, committing fornication, causing divisions, etc. However, all of these manifestations of the flesh would have been taken care of if the "demonstration of the Spirit and power" of the message of "Christ and Him crucified" had been lived out in their lives. Walking a crucified life means we prefer others before ourselves, become a servant to the Body of Christ - our fellow believers, look upon others' needs before our own, and give up our lives for our brethren.

"Christ and Him crucified" can be a positive statement if believed in the spirit instead of just the letter. Paul was trying to show the Corinthians that they were in fact NOT living a crucified life. Many people in the 'lake of fire' will know 'Christ and Him crucified':

Here in Titus and throughout all of his epistles, Paul presents grace as an active verb, chastening the life of the CHOSEN believer, 'burning up his ungodly works', 'scourging' him to become 'conformed to the image of His Son.'

"Whom the Lord loveth He chasteneth [same Greek word translated 'teaching' in Titus 2:12] and scourgeth EVERY son whom He receiveth" (Heb. 12:6).

How many of the millions of professing Christians has God given the spiritual vision to see this 'verb-half' of the definition of the doctrine of grace?