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“And if children, also Heirs, indeed, of God, and Joint-heirs with Christ;

if indeed, we suffer together, so that we may be also glorified together

(Romans 8: 17).*



[*NOTE.  In the translation above, there is no excuse for any ‘disciple’ of Christ to ignore the conditional clause in the text. 


Regenerate believers not prepared to ‘suffer’ ‘with Christ,’ cannot expect to be ‘accounted worthy to attain to that age’ (Luke 20: 35)!  Therefore (at the Judgment Seat of Christ), some Christians who will have forfeited their ‘inheritance’ (Gal. 5: 21, Eph. 5: 5); and others will be ‘glorified together’ with Him!  2 Tim. 2: 4-9. cf. Heb. 11: 35b; Phil. 3: 11; 1 Pet. 4: 1, 12-16; Rev. 2: 10, R.V. 


See also ‘Being Glorified Together With Him (The Reward Of The Inheritance) by Charlie Dines.  This book can be purchased from Amazon.]



Throughout the pages of Scripture we find references to the fact that God, in His love and grace, not only purposes to save men from sin and its consequences, but also to bring those who are saved into such relation to Himself as is contained in the words “If children, then heirs, heirs of God



The need for rightly dividing the Word of Truth will at once be felt the moment we begin to think of the different expressions used relative to the millennial inheritance, for there is no comfort in uncertainty.  It must not be a question, with us, as to whether our portion is to be higher or lower in glory than that reserved for others.  It must be ours to … be grateful for such overflowing grace.  To refuse to consider the question seems to suggest that we would sooner live in a fool’s paradise than really know the things that are freely given us of God.



It will be found that the various inheritances of the Scriptures are linked to various promises.  Thus we read “For the promise that he should be the heir of the world was not given to Abraham, nor to his seed, through the Law, but through righteousness of faith Romans 4: 13.  Abraham then, according to a Divine promise, is heir of the world, and this at once brings to mind the many passages which speak of those who will (together with him) “inherit the earth”; that tells us of the resettlement of Palestine by a saved Israel; of Jerusalem the city if God on this earth; and all the many millennial passages which will fulfil God’s promises to Abraham to the very letter.



The third chapter of Galatians speaks much of this promise and future inheritance, emphasizing the same fact as is urged in Romans 4., viz., that it is “by faith, that it might be by grace, to the end the promise might be sure to all the seed, not that only which is of the Law, but to that which is of the faith of Abraham, who is the father of us allRomans 4: 16.



Abraham’s inheritance depends upon “his seed which is Christ.  Galatians 3: 18.  “Christ hath redeemed us (Jews) from the curse of the law, having become a curse on our behalf ... so that the blessing of Abraham might be FOR THE NATIONS* and that through the faith we might receive the promise of the Spirit** (Galatians 3: 13 and 14, from a Greek Interlinear translation.).


[* NOTE. Those (prepared to examine the Scriptures by using Greek Interlinears), may, by careful reading and attention to the context, soon become better acquainted with many conditional truths and Divine promises, which the Holy Spirit, through the inspired word of God, teaches.


** See “The Personal Indwelling Of The Holy Spirit” by G. H. LANG.]



The redemption of Christ alone makes it possible for us to have any inheritance whatsoever, in this or other dispensations.  It is particularly important to notice the two verses just quoted.  The Jews were under the curse of the Law, yet they were destined to be the channel of blessing to the Gentiles; hence, we read Christ hath redeemed us (and as Gentiles, as such, were never under the curse of the Law, it must refer to Israel here), but this redemption is for a purpose “In order that the blessing of Abraham might come on the Gentiles  The word translated “to redeem” in Galatians 3. 13 and 4: 5 is peculiar to Galatians, and in both passages is connected with the Law.



A redeemed Israel would soon mean a blessed world.  This is the glorious prospect of the millennial kingdom, when Abraham, the father of many nations, shall (after his Resurrection); enter into his promised inheritance.  Abrahamic blessing is world-wide in its scope - “All families of the earth  Further, to Abram in uncircumcision, to Abram before a Jew existed, was the promise made.  Israel forgot this; they hugged to themselves the Scriptural teaching concerning their pre-eminence; they traced their genealogy back through Jacob and Israel to Abraham, and forgot that the promise was to “many nations  They acted as the elder brother of the parable, when the prodigal son was welcomed home.



It was this Jewish exclusiveness that led to the writing of Romans 4: 9-16, “Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.  How was it then reckoned, when he was in circumcision or in uncircumcision?  Not in circumcision, but in uncircumcision.  And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised, that he might be the father of all them that believe



In Galatians 3: 13 and 14, the blessing of Abraham, which is spoken of as the inheritance in verse 18, is connected in verse 14 with “the promise of the Spirit  The Holy Spirit, in some way, seems connected with the various passages dealing with the inheritance (see for example Eph. 1).  This “Promise of the Spirit” is referred to, in Acts 1: 4, as the “Promise of the Father which was partially fulfilled on the Day of Pentecost and manifest (by His miraculous Gifts), right up to the end of the Apostolic Era.



Peter (in Acts chapter 2, R.V.), referring to the outpouring of the Spirit’s Power and Gifts (verse 4), says:



{16} “This is that which was spoken by the prophet Joel;

{17} and it shall be in the last days, saith God,

‘I will pour out my Spirit upon all flesh:

And your sons and your daughters shall prophesy,

And your young men shall see visions,

And your old men shall dream dreams;

{18} Yea, and on My servants and on My handmaidens in those days

Will I pour fourth of My Spirit;

And they shall prophesy.

{19}And I will show wonders in heaven above,

And signs in the earth beneath;

Blood and fire, and vapour of smoke:

{20}The sun shall be turned into darkness,

And the moon into blood,

Before that great and notable DAY OF THE LORD come.

That great and notable day:

{21}And it shall be, that whosoever shall call upon the name of the Lord shall be saved.’”



The promise of Abraham, the blessing to many nations, and the peculiar blessing to Israel await fulfilment.  The Spirit has never yet been poured out upon “ALL FLESH  It will be remembered that Isaiah 40: 1-5 gives us the voice of him that crieth in the wilderness “Prepare ye the way of the Lord and ends by saying “The glory of the Lord shall be revealed and ALL FLESH shall see it together  John the Baptist gave this passage what is termed a germinant fulfilment, but he only came in the spirit and power of Elijah; the final and complete fulfilment, when ALL FLESH shall see Christ’s/Messiah’s glory, is not seen until the Book of the Revelation becomes history.   So with the passage quoted from Acts 2.  The Spirit was poured upon some, but not upon ALL FLESH.  Practically every passage in the Old Testament where we read “All flesh” refers to a time when this evil age will end.  See Isaiah 40: 5; 19: 26; 66: 23 and 24; Jeremiah 25: 31; 45: 5.  The outpouring of the Spirit, spoken of in other passages as the Baptism of the Spirit, with its accompaniments of spiritual gifts, miraculous powers, tongues, prophesyings, &c., were all related to the promise to Abraham and the Gentiles.



In those days, what is termed “justifying faith” was accompanied by these miraculous powers, as the argument of Galatians 3: 5 and 6 will show.  If such is the seal to-day, how very few can lay the slightest claim to justification or future glory!



The Apostle Paul, whilst seeking to break down the Jewish prejudice that was working so much harm in     excluding the Gentiles, did, however, fully accord the Scriptural pre-eminence to Israel in the self-same         Epistles.



In Romans 1: 16, and 2: 9 and 10, he says “The Jew first



Romans 3: 1 and 2, “What advantage then hath the Jew, or what profit is there of circumcision?  Much in every way



Romans 9: 4 and 5.


A My brethren, my kinsmen, according to the flesh.


B Who are Israelites.


C a The Adoption.


b The Glory.


c The Covenants.


c The giving of the Law.


b The Priestly Service.


C a The Promises.


B Whose are the Fathers.


A Of whom, as concerning the flesh, Christ came.



The Gentile believers are further reminded of their dispensational position in this Abrahamic blessing in Romans 11: 24-27 “… 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 …”



The truth that the promise to Abraham through Christ extended to the Gentiles as well as the Jews is again referred to in Romans 8: 17-19:- “If children, then heirs, heirs of God; and Joint heirs with Christ, IF so be that we SUFFER WITH HIM, that we may be glorified together with Him.* {18} For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to usward.  For the earnest expectation of creation waiteth for the revealing [or ‘manifestation’ A.V.] of the sons of God. ... {22} For we know that the whole creation groaneth and travaileth in pain together until now. {23} And not only so, but ourselves also groan within ourselves, waiting for adoption, the redemption of our bodyR.V.


[* Another translation reads, - “… {verse 17b} and Joint-heirs with Christ; if indeed we suffer together, so that we may be also glorified together.” ]



Here it will be seen that these “heirs of God” are waiting for the “Adoption which is balanced in the Structure of Romans 9: 4 and 5 by the “Promises  Hence Romans 8 continues “We are saved by Hope  Further, creation has a share in this inheritance, it has to do with the earth and things on this earth.  The groans of creation are not those of a dying man, but the birth pangs of a travailing woman.  All is looking forward with expectancy to that DAY when Israel shall be “born in a day”; when the “wilderness shall blossom as the rose”; when “the wolf also shall dwell with the lamb; and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them; and the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox; and the sucking child shall play on the hole of the asp; and the weaned child shall put his hand on the cockatrice den.  They shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord, as the waters cover the seaIsaiah 11: 6-9.



This glorious time that is coming, when there shall be “no more curse is connected with the “manifestation of the Sons of God when they that are “heirs of God, and joint heirs with Christ” shall receive the “adoption, to wit, the redemption of the body Hence we see that RESURRECTION is the sphere in which this inheritance must be received, as certainly it must be if Abraham is to inherit the land.  For the Lord did not say “To thy seed will I give this land,” but “To THEE and thy seed which can only be possible for Abraham after his resurrection.



Here we begin to see with perhaps greater fulness the glory of the inheritance promised to the father of the faithful:- A blessed and saved Israel, a glorified and holy city Jerusalem, and a blessing flowing out from thence to all corners of the earth, the beginning of the fulfilment of the Lord’s redemptive purposes as pertaining to the earth.



“By faith, Abraham, when he was called to go out unto a place which he should after receive for an inheritance, obeyed, and he went out, not knowing whither he went  Abraham believed God, but many Christians to-day will not have it so.  They tell us that Abraham “is up in heaven,” or that, when believers die, they are carried to “Abraham’s bosom in heaven We do not believe any such thing, but we do know this, that the land into which Abraham went is the land which he and his “seed” shall certainly receive as an inheritance “according to that which was spoken  Not only Abraham, however, but we read of “Isaac and Jacob, the heirs with him of the same Promise. ... These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth ... but now they desire a better country, that is an heavenly: wherefore God is not ashamed to be called their God, for He hath prepared for them a CityHebrews 11: 8-16.



Some have thought, that, because Abraham looked for a “heavenly country and because we read, in Hebrews 3: 1, of the “heavenly callingAbraham, will be blessed, if indeed he was not blessed in the past, with all spiritual blessings in the heavenlies, in Christ: and further, believing that this is so, they argue that necessarily there is but one church, including saints of all ages, and but one inheritance, &c., &c. .



A few words on this subject may not be out of place here, and we use the facts brought together by a brother known to some readers (A.E.K.) as they are so much to the point.



“Much confusion is the result of the lameness of the English language, when attempting to convey the accuracies of the original.” “We are at a loss, for instance, to determine whether the ‘heavenly calling’ of Heb. 3: 1, refers to calling from heaven, or a calling to heaven ... [The Greek word] ‘Epouraniou, ‘heavenly in the genitive (which marks that from which anything proceeds) simply calls our attention to the origin of that which we are considering; while ‘epouranio,’ ‘heavenly in the dative (which indicates that towards which anything tends) marks the location of the matter in hand.  Below we give a concordance of each.





Epouraniou (Genitive singular, masculine and feminine).



1 Cor. 15: 49.  ‘The image of the heavenly


Heb. 3: 1. ‘Partakers of the heavenly calling


Heb. 6: 4. ‘Tasted of the heavenly gift


Heb. 11: 16. ‘A better (country), that is an heavenly


Epouranion (Genitive plural).


1 Cor. 15: 40. (‘There are) also celestial bodies


Phil. 2: 10. ‘Of (things) in heaven, and (things) in earth


Heb. 8: 5.  ‘The example and shadow of heavenly things






Epouranio (Dative singular masculine).


Heb. 12: 22. ‘The heavenly Jerusalem


Epouraniois (Dative plural neuter).


Eph. 1: 3. ‘In heavenly (places) in Christ


Eph. 1: 20. ‘At His own right hand in the heavenly (places).’


Eph. 2: 6. ‘In heavenly (places) in Christ Jesus


Eph. 3: 10. ‘Powers in heavenly (places).’


Eph. 6: 12. ‘In high (places).’”



“We are immediately struck with the fact that the dative, which speaks of location, is confined to the Epistle to the Ephesians (just what we should expect if we ‘rightly divide the Word of Truth’) and the present location of the new Jerusalem which will yet come down out of heaven.  Revelation 21: 10.



On the other hand the shadows of the tabernacle were ‘heavenly’ but not ‘in heaven The gifts which even the apostate Israelite tasted, as recorded in the early chapters of Acts, were ‘heavenly,’ but assuredly not in heaven.  The emphasis is always upon the source or character in the Genitive, even when the object itself may be in heaven.  Abraham did not look for an inheritance in heaven, but he did look for a ‘heavenly country’ (Hebrews 11: 16).  So also the ‘heavenly calling’ is heavenly in character, but it does not call to heaven: that would need to be expressed in the dative case.”



The millennial kingdom and the new heavens and the new earth, Revelation 21 and 22, were before the “Father of many nations He and his seed shall yet inherit the promises in all their blessed fulness.  Israel will be honoured then.  The Twelve Tribes will have their names emblazoned upon the twelve gates; the twelve foundations will bear the names of the Twelve Apostles of the Lamb.



This it is for which creation groans and waits, for which Abraham looked and waited, an inheritance that seems enough to satisfy any heart. … In this inheritance Abraham will find his portion, but will be no means exhaust the fulness that is enclosed in the term panton (all things), for in this inheritance are included “things in heaven and things on earth” (Ephesians 1: 10).