======================================================================== WRITINGS OF ARLEN L CHITWOOD - VOLUME 1 by Arlen L. Chitwood ======================================================================== A collection of theological writings, sermons, and essays by Arlen L. Chitwood (Volume 1), compiled for study and devotional reading. Chapters: 98 ------------------------------------------------------------------------ TABLE OF CONTENTS ------------------------------------------------------------------------ 1. 01.00. By Faith 2. 01.0000. Introduction 3. 01.01. The Blood Sacrifice 4. 01.02. Translated Into Heaven 5. 01.03. Through the Flood 6. 01.04. Beyond the Flood 7. 01.05. From Ur to Canaan 8. 01.06. Canaan and the Jordan Plain 9. 01.07. Flesh and Spirit 10. 01.08. Offering of Isaac 11. 01.09 Rights of Primogeniture 12. 01.10. ..Blessings 13. 01.11. Resurrection of Israel 14. 01.12. Restoration of Israel 15. 01.13. Destruction of Gentile World Power 16. 01.14. Salvation of Gentiles 17. 01.15. A Good Report 18. 01.16. Conclusion 19. 02.00. Esther 20. 02.000. Contents 21. 02.0000. Foreword and Introduction 22. 02.00000. Books by the Author 23. 02.01. The King and the Queen 24. 02.02. Vashti Rejected 25. 02.03. Esther Accepted 26. 02.04. Haman's Rise to Power 27. 02.05. Sackcloth and Ashes 28. 02.06. The King's Hand Turns 29. 02.07. Haman's Fall from Power 30. 02.08. Haman's House Given to Esther 31. 02.09. Mordecai's Rise and Greatness 32. 02.10. Appendix 33. 03.00. Focus on the Middle East 34. 03.000. Contents 35. 03.0000. Books by the Author 36. 03.00000. Foreword and Introduction 37. 03.01. Israel and the Nations 38. 03.02. Ever Burning, but Not Consumed 39. 03.03. Against My People Israel 40. 03.04. Let Us Cut Them Off 41. 03.05. But in That Day 42. 03.06.01. Appendix I 43. 03.06.02. Appendix II 44. 03.06.03. Appendix III 45. 03.06.04. Appendix IV 46. 03.06.05. Appendix V 47. 03.06.06. Appendix VI 48. 03.07. Part 6.7 49. 04.00. Acts to the Epistles 50. 04.000. Contents 51. 04.0000. By The Same Author 52. 04.00000. Foreword and Introduction 53. 04.01. Continuing from the Gospels 54. 04.02. Restoration of the Kingdom 55. 04.03. Restoration of All Things 56. 04.04. Acceptance by Many 57. 04.05. Rejection by the Nation 58. 04.06. Paul's Conversion 59. 04.07. Paul's Immediate Message 60. 04.08. Paul's Gospel 61. 04.09. Lo We Turn to the Gentiles 62. 04.10. Pauline Epistles 63. 04.11. General Epistles 64. 04.12. From Jerusalem to Rome 65. 04.13. The Goal 66. 04.14. Back Cover 67. 05.00. From Egypt to Canaan 68. 05.000. Contents 69. 05.0000. Books by the Same Author 70. 05.00000. Foreword and Introduction 71. 05.01. Saved for a Purpose 72. 05.02. Two Callings, Two Houses 73. 05.03. Whose House Are We.. 74. 05.04. Companions of Christ,.. 75. 05.05. The Sabbath Rest 76. 05.06. The Septenary Arrangement.. 77. 05.07. Let Us Labor Therefore.... 78. 05.08. Let Us Therefore Come.. 79. 05.09. Back Cover 80. 06.00. God's Firstborn Sons 81. 06.000. Book Front Section 82. 06.00000. Books by Author 83. 06.000000. Contents 84. 06.000000. Foreword 85. 06.01. Christ 86. 06.02. Israel 87. 06.03. The Church 88. 06.04. Appendix 89. 06.05. back cover 90. 07.00. In the Lord's Day 91. 07.000. Books by same Author 92. 07.0000. Contents 93. 07.00000. Foreword 94. 07.01. Caught into His Presence 95. 07.02. Judged in His Presence 96. 07.03. The Seven Churches 97. 07.04. Crowns Before the Throne 98. 07.05. Back Cover ======================================================================== CHAPTER 1: 01.00. BY FAITH ======================================================================== By Faith by Arlen L. Chitwood The Lamp Broadcast, Inc. 2629 Wyandotte Way Norman, Okla. 73071 1981 [Imported into E-Sword by SFinigan for free distribution only, July 2006, by permission, from resource ] Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla. E-mail: alchitwood@icnet.net . ©1996 Arlen L. Chitwood, The Lamp Broadcast . ======================================================================== CHAPTER 2: 01.0000. INTRODUCTION ======================================================================== Introduction Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Through faith we understand that the worlds [ages] were framed by the word of God, so that things which are seen were not made of things which do appear (Hebrews 11:1-3). Hebrews 11:1 is not so much a definition of faith as it is a description of that which emanates from faith. "Faith cometh by hearing, and hearing by the word of God" (Romans 10:17). The word for "faith" and the word for "believe" are the same in the Greek text. The former is a noun, and the latter is a verb (cf. Ephesians 2:8; John 3:16). Faith is simply believing what God has to say about a matter. Faith is confidence in what God has said. No one can act on faith apart from the Word of God. All of the individuals in Hebrews, chapter eleven were moved to do certain things and react in certain manners because God had spoken. They simply believed (had faith in) God and acted accordingly. "Through faith we understand" (Hebrews 11:3) because we believe what God has to say about the matter. We understand that the ages have been placed in an orderly arrangement by the Word of God so that the things which we see were brought into existence from things which do not appear. God rules over all, and He has so ordered the ages and events in these ages that any possibility of haphazard events within the framework of these ages is immediately ruled out. God planned the ages around the movement and activity of His Son within the confines of these ages. In so doing, God has appointed His Son "Heir of all things" (Hebrews 1:2). This inheritance will be realized in the coming age, and all activity throughout the preceding ages transpired (and continues to transpire) with an end in view -- the Son inheriting all things. God has revealed these things in His Word, and through faith (through believing God) we understand... Progression of Revealed Events -- Section One (Hebrews 11:4-16) In studying the Old Testament, or, as in Hebrews, chapter eleven -- Old Testament characters mentioned in the New Testament -- one must keep the words of 1 Corinthians 10:6; 1 Corinthians 10:11 ever before him: "Now all these things happened unto them for ensamples [lit. ’types’]..." The list of individuals in Hebrews, chapter eleven is complete insofar as truths which the Spirit of God desires to set forth in this chapter are concerned, but it is far from complete insofar as a list of Old Testament characters who died in the faith is concerned. The Spirit of God has singled out certain Old Testament individuals and events, not only to teach great spiritual truths, but also to teach a progression of revealed events in Biblical prophecy -- additional spiritual truths associated with the prior spiritual truths. Those who have eyes to see recognize that Scripture has been written in a framework such as this. 1. Abel (Hebrews 11:4) Abel is the first of four individuals forming a unit of progressive revealed truth in this chapter. Abel presented unto God the sacrifice which God required. His brother, Cain, did not. Abel’s sacrifice was a lamb from the flock -- a blood sacrifice. This is the point of beginning. Nothing can be done, no forward movement can be made, until one appropriates the blood. In Egypt the night of the Passover during the days of Moses (Exodus 12:1-51) a nation was born. Not only could no progress be made toward the Red Sea, the wilderness, and the promised land until the blood was applied, but the firstborn of the family was slain in any household where the blood was not properly applied. It is the same today. Not a single thing can be done until one appropriates, through faith, the blood of the Passover Lamb, Christ Jesus. Then, and only then, can one move toward the antitype of the Red Sea passage, the wilderness journey, and the promised land. That is, only then can one exercise faith in anything beyond the salvation experience. And all failing to so apply the blood will, as in Egypt, suffer the death of the firstborn in a personal manner apart from a substitute. 2. Enoch (Hebrews 11:5) Enoch was removed from the scene between two events -- the blood sacrifice, and the Flood. The removal of Enoch between these two events sets forth the truth that those who have applied the blood of the Passover Lamb today through faith in Christ Jesus will be removed before the destruction typified by the Flood. The Flood typifies the coming Great Tribulation which, as the Flood during Noah’s day, will come upon the entire earth. The chronological arrangement of events by the Spirit of God at this point in Hebrews, chapter eleven sets forth the truth once and for all that the Church will be removed from the earth before the beginning of the Tribulation. The fact that the Spirit of God singled out this one event occurring between Abel’s blood sacrifice and the Flood during Noah’s day also sets forth a truth little appreciated in Christendom today -- the importance which God attaches to the coming removal of the saints of this age into the heavens, i.e., the rapture of the Church (cf. 2 Kings 2:11-24). 3. Noah (Hebrews 11:7) Noah was carried through the Flood in a place of safety. Noah cannot typify the Church, for the Church is typified in Enoch. This is clear from the fact that the Church is associated with the heavens into which Enoch was taken. Noah can only typify Israel -- an earthly people with earthly promises and blessings -- which will pass through the Tribulation in a place of safety here on earth (Isaiah 26:20; Matthew 24:15-22; Revelation 12:6; Revelation 12:14). Noah passed through the Flood and came out on the other side. At the same time the nations of the earth suffered destruction in the Flood. Thus will it be in the coming Great Tribulation. Israel will pass safely through this time, but the Gentile nations of the earth will suffer destruction. "As it was in the days of Noah, so shall it be also in the days of the Son of man" (Luke 17:26). 4. Abraham (Hebrews 11:8-16) Abraham in his experiences sets forth both an earthly and a heavenly inheritance beyond the Flood. The earthly inheritance will be realized by Israel, and the heavenly inheritance will be realized by the Church. And the realization of these inheritances by both groups will occur in the coming age. Abraham was called out of Ur of the Chaldees to go into a land which God would later give him for an inheritance. He sojourned in the land of promise with no permanent dwelling place, for the inheritance was yet future. God had already given this tract of land in the Middle East to Abraham and his seed for an everlasting possession, but Scripture never places the possession of all this land at any point other than the Messianic Era. In a larger sense Abraham and the heirs with him of the same promise in Hebrews 11:8-16 typify the Christian. This is the case because Israel’s earthly inheritance (which will one day be realized in a literal sense by Israel) is used to typify the Christians’ heavenly inheritance (which will one day be realized in a literal sense by Christians). Abraham and the heirs with him looked out toward "a city which hath foundations, whose builder and maker is God." This city is associated with "a better country, that is, an heavenly" (Hebrews 11:10, Hebrews 11:16). Christians are to follow the identical order which Abraham and the heirs with him of the same promise followed. Christians, as Abraham, are strangers and sojourners with no permanent dwelling place during the present time. They are to fix their attention on an inheritance with the Son yet future. They are to fix their attention upon "a city which hath foundations, whose builder and maker is God." They are to confess that they are "strangers and pilgrims on the earth" and look out toward "a better country, that is, an heavenly." God was not ashamed to be called the God of those who so governed their lives in the type, and He will not be ashamed to be called the God of those who so govern their lives in the antitype. Thus, the things set forth through Abraham’s faith point to things beyond the Flood, things beyond the Great Tribulation which will occur during the Kingdom Age. The heavenly inheritance for Christians, as well as the earthly inheritance for Israel, will be realized then, not now. Progression of Revealed Events -- Section Two (Hebrews 11:17-40) The first section in Hebrews 11:1-40 terminates with an inheritance beyond the Flood -- that is, an inheritance beyond the Great Tribulation, in the Kingdom Age. In verse seventeen there is a new beginning in the chronological framework, which carries us once again through the same period but from a different perspective. This section begins and ends at the same two places as the first section -- the shedding of the blood, and the Messianic Era. In this section, as in the first section, Old Testament characters with their individual, peculiar experiences are used in an overall, typical framework to teach great spiritual truths. 1. Abraham and Isaac (Hebrews 11:17-19) As Abel in the first section offered a lamb for a blood sacrifice, Abraham in the second section offers his son for a blood sacrifice. Abraham offering his son typifies God the Father offering His Song of Solomon 2,000 years later. The place where Abraham offered his son was a designated place in the land of Moriah. This is believed by many scholars to be the exact place upon which God later offered His Son on Calvary. In the case of Abraham and his son there was a substitutionary atonement. A ram caught in the thicket died in Isaac’s place. In the case of God and His Son there is also a substitutionary atonement. God Himself, in the person of His Son died in your place and in my place. Thus, the point of beginning through salvation by blood is once again set forth. 2. Isaac (Hebrews 11:20) Following the blood sacrifice, events throughout the entire present age and leading into the Kingdom Age are portrayed in the experiences of Isaac. The offering of Isaac is recorded in Genesis, chapter twenty-two. Chapters twenty-three and twenty-four set forth events during the present age (Church Age), and chapter twenty-five projects one into the coming age (Kingdom Age). Following the offering of Isaac (Genesis 22:1-24), Sarah, the wife of Abraham, died (Genesis 23:1-20). This typifies the setting aside of Israel, the wife of Jehovah, following the events of Calvary. After this, the servant of Abraham was sent into a far country to obtain a bride for Isaac (Genesis 24:1-67). This typifies events throughout the entire present age. God the Father has sent the Holy Spirit into the world, the far country, to call out a bride for His Son. After Abraham’s servant secured the bride in the far country, the bride was removed from this country and taken to Isaac’s home. This typifies the fact that after the Holy Spirit has called out a bride for the Son, the bride will be removed from the world and taken to the Son’s home. The next event following the removal of the bride is the remarriage of Abraham (Genesis 25:1-34). This typifies the fact that after the Holy Spirit has completed His work of calling out a bride for the Son, God the Father will restore Israel to her proper place as the wife of Jehovah. This event will usher in the Messianic Era beyond the Church Age. The reference in Hebrews 11:20 concerns Isaac’s blessings bestowed upon both Jacob and Esau. Only Jacob received the blessing belonging to the firstborn. Esau was rejected for the inheritance associated with this blessing, and he received a far inferior blessing. He had previously sold his birthright, considering it to be of little value (Hebrews 12:16-17). The truth brought out here is the same as that in Genesis, chapter twenty-four. In this chapter the bride was called out of the family to participate in the inheritance which the father had given the son. In the case of Jacob and Esau, the blessing of the firstborn, associated with the inheritance bestowed by the father, was likewise a family matter. 3. Jacob (Hebrews 11:21) Jacob was a sojourner in a strange land. He constitutes a dual type, which is the case with many of the Old Testament types. Jacob in his experiences typifies both Israel and Christ. As a type of Israel, Jacob left the land covenanted to his fathers and became a merchantman and wanderer in a strange land. But Jacob, like Israel, possessed God’s promise that in all places where he went God would be with him and eventually restore him to his own land. While in a strange land Jacob met Laban, was mistreated by Laban, and became a crafty merchantman who grew wealthy at Laban’s expense. Israel, in a strange land during the times of the Gentiles, has served Gentile causes and has been mistreated by the Gentiles. The Israelites, in turn, have become crafty merchantmen who are growing wealthy at the expense of the Gentiles. After acquiring a certain amount of wealth from Laban, Jacob expressed a desire to return to the land of his fathers (Genesis 30:25-26). But the time for his return, although near, had not arrived. God’s command for Jacob to return came only after Jacob acquired ALL Laban’s wealth (Genesis 31:1-3). From Genesis 28:15-22, Genesis 29:1-35, Genesis 30:1-43, Genesis 31:1-3 God did not speak to Jacob. The heavens remained closed during the entire time of Jacob’s exile. God did not speak to Jacob until it was time to return. Jacob then returned to Bethel bearing the riches of Laban (Genesis 31:17-18; Genesis 35:1-8). At Bethel the Abrahamic covenant, concerning ownership of the land, was reaffirmed to Jacob (Genesis 35:9-12). Israel today has acquired a certain amount of wealth from the Gentiles and is expressing a desire to return to the land. But the time for Israel’s return, although near, has not arrived. We’re still living during the times of the Gentiles, and God has not issued the command for Israel to return. The present restoration of a remnant to the land is NOT the restoration prophesied numerous times in the Old Testament and set forth in type by the experiences surrounding Jacob’s return. God’s command for Israel to return will come only after Israel is in possession of ALL Gentile wealth. During the entire time of Israel’s present exile the heavens will remain closed. God will not speak to Israel again until that time typified by Genesis 31:3 (cf. Jeremiah 30:3; Jeremiah 30:7-10; Jeremiah 30:18; Jeremiah 31:8-9). Israel will then be brought back into the land and there possess the wealth of the Gentiles. Not only will Israel possess Gentile wealth, but Israel will dwell in the most valuable piece of real estate on the face of the earth, and Gentiles will be subservient to Israel (cf. Isaiah 14:1-2; Isaiah 60:10-12; Isaiah 61:5-6, ASV). As a type of Christ, Jacob left his home and went into a far country to obtain a bride. This bride was to be taken from the family of Abraham. Jacob was specifically charged not to take a wife "of the daughters of Canaan" (Genesis 28:1). As in the experiences of Isaac and Rebekah, this sets forth once again the truth that the bride is to be taken out of the family of Abraham (the saved), not from the Canaanites (the lost). Jacob met Rachel by a well of water and fell in love with her (Genesis 29:6-18). As with Rebekah, so with Rachel -- the bride is taken from those who draw from the Well, from those who dwell deeply in the Word of God. Jacob became a servant and worked a total of fourteen years to obtain Rachel (Genesis 29:18-28). The fourteen years (two sevens) point to two complete periods of servitude Jesus performs on behalf of His bride. The first period is past and points to His ministry in the camp of Israel, terminating with the events of Calvary. The elder (Israel, as Leah) must be dealt with before the younger (the Church, as Rachel). Christ purchased His bride on Calvary’s Cross, and in His present period of servitude, He, as High Priest, is providing a cleansing on behalf of His bride. After completing his commitment as a servant to Laban, Jacob took Rachel and returned to his own country (Genesis 31:17). After the Lord Jesus Christ completes His commitment to the Father on behalf of His bride (servitude on earth, followed by His present high priestly ministry in heaven), Jesus will, like Jacob, take His bride to His own country -- to heaven (1 Thessalonians 4:13-18). The reference concerning Jacob in Hebrews 11:21 pertains to the blessings bestowed upon the sons of Joseph -- Ephraim and Manasseh. Manasseh was the elder son and in line to receive the blessing belonging to the firstborn. However, when Joseph brought his two sons into the presence of Jacob to be blessed, Jacob placed his right hand upon Ephraim’s head and his left and upon Manasseh’s head. Jacob placing his right hand upon Ephraim’s head indicated that the younger (Ephraim) was to be blessed above the elder (Manasseh). Manasseh, associated with the father’s house, typifies Israel; and Ephraim, associated with fruitfulness in the land of Joseph’s affliction, typifies the Church (Genesis 41:51-52). Manasseh was born before Ephraim, just as Israel was called into existence before the Church. But, just as Ephraim was blessed above Manasseh, the Church will be blessed above Israel. The Church is in possession of a heavenly calling, which is a higher calling than Israel’s earthly calling. 4. Joseph (Hebrews 11:22) The things revealed about Joseph in Hebrews 11:1-40 have to do with the coming resurrection of Old Testament saints, immediately preceding the deliverance of Israel from a worldwide dispersion. Joseph "made mention of the departing of the children of Israel; and gave commandment concerning his bones." Joseph knew that the Israelites would one day be delivered from Egypt, and the bones of Joseph being carried out with the Israelites under Moses speak of that future day when the Old Testament saints who died in the faith will be raised and delivered along with the living. When Joseph died he was placed in a coffin in Egypt. This coffin remained in the camp of Israel, UNBURIED, for about two hundred years. Joseph had known that God would one day visit his brethren, lead them out of Egypt, and place them back in the land of Canaan. And he had specifically instructed the Israelites that his bones were to be carried out of Egypt with them at the time of the Exodus (Genesis 50:24-26). When Moses led the Israelites out of Egypt, the coffin containing the bones of Joseph was carried out with them (Exodus 13:19). This coffin remained UNBURIED in the camp of Israel throughout the forty-year wilderness journey, and the bones of Joseph were buried only AFTER the Israelites entered into and possessed the land of Canaan, five generations after his death in Egypt (Joshua 24:32). When the One Who is greater than Moses returns and leads the Israelites out from a worldwide dispersion, Old Testament saints will be raised from the dead and accompany the living back to the land. This fact is set forth in Biblical typology in the bones of Joseph accompanying the living back to the land. Thus, the bones of Joseph reflect upon Israel’s resurrection at the end of this age. 5. Moses (Hebrews 11:23-29) During the days of Moses, 3,500 years ago, we find the birth of a nation in the land of Egypt. The Book of Exodus, which records this birth, and also records the scenes in Hebrews 11:23-29, constitutes an overall type of what is about to happen immediately before and after the time yet future when this same nation will be "born at once" (Isaiah 66:8). This book sets forth in chronological order events which will take place both during and after the coming Great Tribulation. There are two great deliverances of the Israelites in Scripture. One deliverance is past; the other is future. The first deliverances was under Moses; the second will be under the One greater than Moses, the Lord Jesus Christ. When God states that He will "bring again the captivity" of His people (Jeremiah 30:3; Jeremiah 30:18), or "set his hand again the second time to recover the remnant of his people" (Isaiah 11:11), He is not alluding to a prior deliverance from the Assyrian and Babylonian captivities under Zerubbabel. This restoration was only partial, as is the present restoration of the Israelites to the land. There is only one restoration in all history which was complete and can be placed alongside, by way of parallel, the restoration which is about to take place (cf. Jeremiah 16:14-15; Jeremiah 23:7-8). The past restoration constitutes an overall type of the future restoration. Moses is a type of Christ, and Egypt is always a type of the world in Scripture. The deliverance from Egypt under Moses is a type of the future deliverance from a worldwide dispersion under Jesus the Christ. Events on both sides of the actual deliverance from Egypt, revealed in the Book of Exodus, complete the overall type and provide us with a detailed explanation concerning what is about to happen in the antitype. The type has been set, and the antitype must follow the type in exact detail. 6. The Destruction of Jericho (Hebrews 11:30) Immediately following the deliverance of the Israelites from Egypt and immediately following their entrance into the land of Canaan, Gentile power was brought to naught. The Pharaoh of Egypt (an Assyrian; Isaiah 52:4) and his armed forces were overthrown in the Red Sea immediately following the deliverance of the Israelites from Egypt, and Jericho was destroyed immediately following the entrance of the Israelites into the land of Canaan. The manner in which God delivered His people from Egypt and established them in the land of Canaan in the past is the same manner in which He will deliver His people from a worldwide dispersion and re-establish them in the land of Canaan in the future. Antichrist (an Assyrian; Isaiah 10:5; Isaiah 10:12; Isaiah 10:24-27; Micah 5:5-6) and his armed forces will be overthrown following the deliverance of the Israelites. This man of sin and his armed forces will be overthrown after the Great Tribulation but preceding the millennium. Christ will return to the earth, deliver the Israelites from a worldwide dispersion, and then tread the winepress (Isaiah 63:1-5; Revelation 16:13-16; Revelation 19:17-21). 7. The Salvation of Rahab (Hebrews 11:31) Rahab, a Gentile, was saved out of the destruction of Jericho. She received and believed the message of the two spies who had been sent into Jericho preceding its destruction. The two spies who were sent to Jericho prior to its destruction anticipate the 144,000 Jews in Revelation, chapters seven and fourteen who will be sent throughout the Gentile World prior to its destruction. Rahab’s reception of the spies and her belief in the message which they proclaimed anticipates the innumerable host of Gentiles who will receive and believe the message of the 144,000 during the Great Tribulation (Revelation 7:9-14). The salvation of Rahab, in turn, anticipates the salvation of this great host of Gentiles. 8. Gideon, Barak, Samson, Jephthah, David, Samuel, et al. (Hebrews 11:32-40) Following the destruction of Jericho and the deliverance of Rahab, six individuals are named in verse thirty-two. And the verses following reiterate the experiences of these and other individuals who, through faith, passed through certain experiences with their attention fixed on things out ahead. "Through faith" all of these individuals "obtained a good report," but they "received not the promises" (Hebrews 11:39). The realization of what had been promised lies out ahead. These promises are millennial in their scope (note: "better resurrection," Hebrews 11:35). Thus, this second section in Hebrews, chapter eleven ends at the same point as the first section in this chapter -- in the Messianic Era. An interesting feature concerning the six individuals named in verse thirty-two is that they are not listed in the same chronological order of their appearance in Old Testament Scripture as the ones preceding in verses four through thirty-one. Barak appears before Gideon, but is here mentioned last; Jephthah appears before Samson, but is here mentioned last; Samuel appears before David, but is here mentioned last. The order is not haphazard, but, as in the preceding part of the chapter, the Holy Spirit has a designated purpose, not only in the individuals chosen, but also in the order in which they are presented. This purpose is to teach God’s people great spiritual truths drawn from Old Testament types. "O what blessed truths people deny unto themselves by a refusal to study the types of the Bible." --A. Edwin Wilson ======================================================================== CHAPTER 3: 01.01. THE BLOOD SACRIFICE ======================================================================== 1 The Blood Sacrifice By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh (Hebrews 11:4). Several facets of revealed truth are evident in the history of Cain and Abel. The experiences of these two men set forth spiritual truths relative to: 1. The Sacrifice of Christ. 2. Christ and Israel. 3. The Two Natures of Man. This study in the offerings of Cain and Abel will center around these three areas. The Sacrifice of Christ Abel and his sacrifice typify Christ and His sacrifice. Abel presented lambs for a blood sacrifice at a set time in a particular place, and Christ presented Himself for a blood sacrifice at a set time in a particular place. 1. A Blood Sacrifice Abel brought the "firstlings of his flock" unto the Lord. Abel was a shepherd, and it was lambs from the flock which he presented for an offering. Abel’s sacrifice was accepted, for it was what God required. Jesus is a Shepherd -- the "good Shepherd." He Himself was the sacrifice -- the Lamb of God -- the One Who gave His "life for the sheep" (John 10:11). Jesus’ sacrifice was accepted, for it was what God required. God requires shed blood to atone for man’s sins. This is a truth established in Eden immediately following Adam’s sin. God slew innocent animals -- which necessitated shed blood -- and clothed Adam and Eve with the animal skins (Genesis 3:21). This act by God, because of man’s sin, sets forth a dual truth relative to salvation which remains unchanged throughout Scripture: 1) "Salvation is of the Lord" -- man, as Adam, is completely passive (Jonah 2:9), and 2) "...without shedding of blood is no remission" -- nothing else will suffice (Hebrews 9:22). 2. A Set Time Abel presented his sacrifice "in the process of time [lit. ’at the end of the days’]" (Genesis 4:3). This sacrifice was presented at a set time previously designated by God. Jesus was sent to this earth in "the fullness of the time" (Galatians 4:4), and died at a set time on Calvary. Jesus was the Passover Lamb, and, as set forth in Exodus 12:6, the Passover Lamb was to be slain on the fourteenth day of the first month of the year "in the evening [lit. ’between the evenings’]." "Between the evenings" was part way between noon and six P.M., i.e., three o’clock in the afternoon. Christ died on the day of the Passover at the exact time the Passover Lamb was to be slain -- the ninth hour, three P.M. -- for He was the Passover Lamb (Matthew 27:45-50; 1 Corinthians 5:7). Much controversy has surrounded the exact time of day meant by the expression "between the evenings." However, the time of the death of Christ should end all controversy, for here we have the Passover Lamb dying "between the evenings"; and this time, manifestly, was three P.M. On the day of the Passover, 30 A.D., the religious leaders of Israel were in attendance at Golgotha during the early part of the day (Matthew 27:41-43). They were the ones directly responsible for the crucifixion. But at three P.M. when Christ died, no mention is made of these individuals. In fact, the inspired Record is careful to reveal that it was the Jewish women, not the men, who witnessed this scene (Matthew 27:55). Where were the men? Were they not still there? In view of the activities of this day, it appears evident that the men who had appeared earlier were not at Golgotha when Christ died. This was the day of the Passover, and these men had to be at the temple during this time to attend to the slaying of the paschal lambs. This was the day Exodus 12:6 was fulfilled in the camp of Israel: "...the whole assembly of the congregation of Israel shall kill it [the Passover Lamb] in the evening [’between the evenings’]." Exodus 12:7 awaits fulfillment in the camp of Israel: "And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it." This, of course, point to that future day when Israel will appropriate the Blood and feast upon the Lamb. Two thousand years of man’s history, during which time Israel is set aside while God calls out from the Gentiles a people for His name, separate the fulfillment of these two verses in the camp of Israel. 3. A Particular Place Abel presented his sacrifice at a set place before the Lord. Some translate Genesis 3:24, "He [God] dwelled at the east of the garden of Eden between the cherubims as a Shekinah..." Even though the accuracy of this translation is somewhat questionable, and most prefer the traditional rendering as given in the Authorized Version, God did dwell in a particular place, and it may have been at the east of Eden. Note that Cain and Abel "brought" offerings unto the Lord, and Cain later "went out from the presence of the Lord" (Genesis 4:3-4; Genesis 4:16). Jesus presented Himself at a set place. God offered His Son on a particular mountain in the land of Moriah. This is undoubtedly the same mountain mentioned in Genesis 22:1-24 where Abraham, 2,000 years earlier, had offered his son. Everything in the account points to this conclusion. The land of Moriah was the region in Palestine where Jerusalem was built (2 Chronicles 3:1). The distance and time involved in Abraham and Isaac’s journey would correspond to Mount Calvary. (Abraham, at this time, lived in Gerar in the land of the Philistines, some 60 miles southwest of this mountain.) God was very particular about the place Isaac was to be offered, for God would "provide himself [for himself] a Lamb" for an offering on this mount. The site is called the "mount of the Lord" where "the Lord will provide [’Jehovah-jireh’]" (Genesis 22:8; Genesis 22:14). Israel and Christ "And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel" (Hebrews 12:24). Abel is a type of Christ, and Cain slaying Abel foreshadows Israel slaying Christ. The incident in Genesis, chapter four is one brother slaying another brother; and the incident in the gospel accounts 4,000 years later is the same -- one brother slaying another brother. Israel is God’s firstborn son (Exodus 4:22), and Jesus is God’s Firstborn Son (Hebrews 1:6). Israel is God’s only adopted, firstborn son; and Jesus is God’s only begotten, Firstborn Son. Consequently, Israel and Cain are both guilty of the same sin of fratricide. Cain refused to approach God via the one way which God required. Cain refused to bring a blood sacrifice, thereby rejecting the Lamb. Likewise, Israel refused to come the one way which God required. Jesus said, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). Israel rejected her Messiah, the Lamb of God. Cain rose up against his brother and slew him in the field. The field is a type of the "world" (Matthew 13:38). It was during the time God’s Son was in the world that Israel rose up against Him, as Cain against Abel, and committed a violent act. The blood of Abel cried out to the Lord "from the ground" (Genesis 4:10), but the blood of Christ "speaketh better things than that of Abel." Cain was driven from his own land and became a "fugitive and a vagabond in the earth" (Genesis 4:14). The Israelites were given forty years to repent of their sin of crucifying their Messiah. They did not, and were subsequently driven from their own land to the four quarters of the globe. They have, like Cain, become fugitives and vagabonds in the earth. Cain and his descendants became associated with city-building and trading and trafficking in these cities (Genesis 4:17 ff). The Jews, dispersed throughout the world, have congregated in large metropolitan centers and have, as Cain and his descendants, become merchantmen. Cain received a mark, indicating that he would be easily recognizable, and judgment was pronounced upon anyone who sought to slay him (Genesis 4:15). Israel has been marked through certain physical and racial characteristics to the extent that Israelites, as Cain, are easily recognizable anywhere in the world. And God has pronounced a curse upon anyone who mistreats Israel. According to Genesis 12:3, God states concerning Abraham and his descendants through Isaac and Jacob, "I will bless them that bless thee, and curse him that curseth thee." Cain confessed that his punishment was greater than he could bear (Genesis 4:13). Israel, as Cain, has yet to confess this fact in all its fullness before God. But during the nation’s coming time of affliction (the Great Tribulation), the people of Israel will cry out to God by reason of their bondage. God will see their affliction, hear their cry, know their sorrows, and come down to deliver them (Exodus 2:23; Exodus 3:7-8). Atonement will then be provided for the nation’s violent act of slaying her brother, Israel will be restored to her own land, and God’s complete purpose for calling this nation into existence will be realized (Numbers 35:32; Isaiah 43:5-12). Israel will be re-established in the land of her possession and placed at the head of the nations under a new covenant (Leviticus 26:40-46; Deuteronomy 7:6; Deuteronomy 28:1; Jeremiah 31:31-34), and, as Jonah after he was re-established in the land (Jonah 2:10; Jonah 3:1 ff), Israel will go forth as God’s great witness to the Gentiles. The Two Natures of Man "...that was not first which is spiritual, but that which is natural; and afterward that which is spiritual" (1 Corinthians 15:46). 1. Basics of the Two Natures The carnal nature and that which emanates from this nature are set forth in the experiences of Cain, and the spiritual nature and that which emanates from this nature are set forth in the experiences of Abel. Cain appeared first, and then Abel. Cain’s offering is mentioned first, and then Abel’s (Genesis 4:3-4). Thus it is with the natural man and the spiritual man today. The natural man was here first and remains alone until the time of the birth from above. His actions are mentioned first, but "they that are in the flesh [as Cain] cannot please God" (Romans 8:8). Only when a man is born from above dies the spiritual man (typified by Abel) appear. And only then is a man in any position to please God. The name "Cain" means possession or acquisition and points to one whose hopes are fixed on earthly things. On the other hand, the name "Abel" means vapour or vanity and points to one who looks upon his life as "a vapour, that appeareth for a little time, and then vanisheth away" (James 4:14). He considers the things of this world but vanity. They all constitute an empty and vain life apart from God. The carnal man, typified by Cain, ignores sin and the fall. He concerns himself with the things of the fallen creature and the creation under the bondage of sin. Cain brought an offering to the Lord taken from the ground, which was under a curse. Consequently, Cain’s offering was rejected. The spiritual man, typified by Abel, acknowledges sin and the fall. He does not concern himself with the things of the fallen creature and the creation under the bondage of sin. Rather, he concerns himself with the things of God, which begin with God’s required sacrifice because of man’s sin. Abel brought the sacrifice which God required. Thus, Abel’s offering, unlike Cain’s, was accepted. Abel acted on faith; Cain did not. Both sons of Adam knew what God required, but only one acted accordingly and brought the correct offering. Only one proved faithful, and "without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him" (Hebrews 11:6). In the eyes of man, Cain’s offering may have been very beautiful and far more appealing than Abel’s. But it was not what God required. Thus it is with those who follow the carnal nature today. Their actions may be very benevolent and bring about the applause of the "Christian World" (an awful expression!), but they are still the way of Cain. Such acts emanate from the man of flesh and are, thus, unacceptable to God. On the other hand, the way of Abel, more often than not, leads to rejection, reproach, and an askance look from the "Christian World." But it is what God requires. Such acts emanate from the man of Spirit and are the only acts of man acceptable to God. 2. The Inheritance and the Two Natures The two sons of Abraham also appear typically in this same sense (Galatians 4:29). Ishmael, the son of the bondwoman, born after the flesh, appeared first. Isaac, the son of the freewoman, born after the Spirit, appeared fourteen years later. There was no conflict in the tent of Abraham so long as Ishmael was in the tent alone. But when Isaac appeared, the trouble began. Thus it is in the experience of man today. So long as man remains in an unsaved condition, possessing only the old nature, there is no inner conflict. But when the individual is born from above, God places a new nature alongside the old, and the conflict begins. Galatians, chapter four expounds upon Ishmael and Isaac, emphasizing the fact that Ishmael was not to be heir with Isaac. Galatians 5:1-26 and Galatians 6:1-18 continue this same line of thought, expounding upon the "works of the flesh [typified by Ishmael]" and the "fruit of the Spirit [typified by Isaac]" (Galatians 5:16-23). Those who follow the old nature will, like Ishmael, be rejected for the inheritance (cf. Galatians 4:30; Galatians 5:21), but those who follow the new nature will, like Isaac, inherit that which has been promised (cf. Galatians 5:22-23; Galatians 6:7-8). These chapters in the Book of Galatians have to do with Christians and an inheritance, not with the unsaved and salvation by grace through faith. This is evident from several things: 1) The new nature, typified by Isaac, does not appear until after one has been saved; 2) the individuals addressed in these chapters ("brethren"; Galatians 4:28; Galatians 5:11, Galatians 5:13, Galatians 6:1) are capable of either walking in the Spirit or fulfilling the lusts of the flesh (Galatians 5:16), something which cannot be said of an unsaved person; 3) the subject at hand, in connection with the new nature, has to do with an inheritance lying out ahead. Christians alone (the sole possessors of this new nature) are the only ones in a position to receive this inheritance, for the inheritance and the old nature are totally incompatible. The inheritance pertains to Isaac (the new nature) alone; Ishmael (the old nature) has been completely rejected. 3. The Birthright and the Two Natures The two sons of Isaac, as the two sons of Abraham, also typify the carnal and spiritual natures of man (Hebrews 12:14-17). Esau, the elder, typifying the carnal man, was in possession of the rights belonging to the firstborn; but the ultimate possession of these rights had been promised to Jacob, the younger, typifying the spiritual man (Genesis 25:23) -- for the carnal man could not ultimately possess these rights. Esau, viewing the birthright through the eyes of the man of flesh, considered the birthright to be of little value and sold his birthright to satisfy a fleshly gratification. Jacob, on the other hand, viewing the birthright through the eyes of the man of Spirit, realized the value of the birthright and set his sights on obtaining the rights of the firstborn. And Jacob subsequently received the father’s blessing set aside for the firstborn. Christians are in possession of a birthright, and the warning from the experience of Esau has to do with the possibility of our forfeiting the birthright through following the man of flesh. It was only after Jacob had received the blessing belonging to the firstborn that Esau realized what he had forfeited. He then sought to retrieve the birthright, but it was too late. The blessing set aside for the firstborn had already been bestowed upon another, and the birthright was beyond Esau’s grasp forever. When we all appear before the judgment seat of Christ we will pass through the same experiences set forth in the blessing received by Jacob or the rejection experienced by Esau. Those Christians who, through following the new nature, retain their birthrights will receive the blessing of the firstborn from the Father. But those Christians who, through following the old nature, forfeit their birthrights will be rejected for the blessing of the firstborn by the Father. Many Christians in that day, as Esau, will find "no place of repentance [a change of mind]," though they seek it "carefully [earnestly] with tears" (Hebrews 12:17). Such Christians, at last realizing the value of the birthright, but seeing that it has been forfeited, will earnestly seek to get the Judge to change His mind and bless them also. But it will be too late. The rights of the firstborn will have been forfeited and will be beyond their grasp forever (Genesis 27:34-38). The Judge will be unable to change His mind and, at the same time, remain true to His Word. The faith of Abel, the inheritance belonging to Isaac, and the birthright received by Jacob are all in association with the man of Spirit and indivisibly linked one with the other. It is not possible to please God apart from faith, and the rights belonging to the firstborn will be realized through the reception of "an inheritance incorruptible, and undefiled, and that fadeth not away reserved in heaven for you [for the faithful]" (1 Peter 1:4; cf. 1 Peter 1:5-9; 2 Peter 1:1; James 1:3-6). This will be brought to pass during the coming Messianic Era. First Removed -- Second Established "He taketh away the first, that he may establish the second" (Hebrews 10:9). There is a truth permeating Scripture wherein God rejects or removes the first and accepts or establishes the second. This truth is set forth in the material creation, the angelic world, and the things surrounding man. Scripture begins at the point of the creation of the heavens and the earth and terminates at the point of the creation of a new heavens and a new earth, following the removal of the present heavens and earth. The history of the present heavens and earth revolves around two world Rulers. One has been rejected, but he has not yet been deposed; the Other has been accepted, but He has not yet been established. After the creation of the present heavens and earth, the first world ruler (Satan), following an insurrection, was rejected, and his kingdom was reduced to a state of ruin. The earth was later restored, and man, an entirely new order, was brought into existence to rule in the stead of Satan. God rejected both the first ruler and his kingdom and brought into existence a second ruler and a restored kingdom. This is the beginning point where we find God rejecting or setting aside the first and accepting or establishing the second. Following the creation of man, the first man, the First Adam, was rejected because of sin. Once again, the first was set aside. Then 4,000 years later the second Man, the Last Adam, appeared on the scene. The second Man paid the price to redeem what the first man forfeited in the fall, and God has accepted His redemptive work. Consequently, this second Man, the Last Adam, will one day be established as the Ruler over the earth in the stead of Satan. And He will have a great host from the lineage of the First Adam, but redeemed through the work of the Last Adam, who will rule the earth with Him. Man’s rule over the present earth must come to pass, "For the gifts and calling of God are without repentance [without a change of mind]" (Romans 11:29). This is the reason God created man in the beginning, and God will not, God cannot, change His mind concerning the reason He restored the earth and called man into existence. The preceding is a broad coverage of how God rejects or removes the first and accepts or establishes the second. And this same truth can be found at almost every turn as one moves through the Scripture. Adam had two sons, and the elder was rejected; Noah had three sons, and the eldest was rejected (the Messianic line went through Shem, the youngest); Terah had three sons, and the eldest was rejected (the Messianic line went through Abraham, the youngest); Abraham had two sons, and the elder was rejected; Isaac had two sons, and the elder was rejected; Jacob had twelve sons, and the eldest was rejected (the birthright was divided among three of the younger sons); Joseph had two sons, and the elder was rejected; Amram had two sons, and the elder was rejected (Moses was the one called to deliver the Israelites rather than his elder brother, Aaron); Jesse had eight sons, and the eldest was rejected (David, the youngest, was chosen King over Israel). And the list goes on and on in Scripture. God even rejected His Own elder son from among His two adopted sons. Israel was rejected relative to the rule from the heavens over the earth with Jesus the Christ in the coming age, and the Church, following the adoption into sonship, will be established in this position. The carnal and spiritual natures of man exemplify this same truth. God has rejected the carnal nature which, as Cain, Ishmael, and Esau, appeared first. And God has established the spiritual nature which, as Abel, Isaac, and Jacob, appeared last. That which God has rejected is set forth in the works of Cain. Cain is the father of all false worship, violence, murder, and civilization apart from God (Genesis 4:3; Genesis 4:5; Genesis 4:8; Genesis 4:16 ff). That which emanates from what God has accepted is set forth in the works of Abel. Abel’s blood offering sets forth the only basis for true worship and righteousness. One must either begin at this point or possess no beginning acceptable to God. Abel died that he might rise to resurrection of Life (Genesis 4:3-8; cf. John 12:24). Once again the first was set aside to establish the second. But there is nothing recorded about the death of Cain. In his case the first was not set aside, for there is no resurrection to life in view. This same truth is also evident in the Godly line of Seth (the one appointed in the place of Abel, whom Cain slew) and the Godless line of Cain. The lineage of Seth is given in Genesis 5:1-32, and the lineage of Cain is given in Genesis 4:17-24. Note very carefully that in the lineage of Seth every individual (save Enoch, who was translated) is specifically said to have died, but in the lineage of Cain death is not mentioned. It is the same truth once again. In the lineage of Seth the first was set aside with a resurrection to life in view; but in the lineage of Cain there is no setting aside of the first, for there is no resurrection to life. Concluding Thoughts: Thus, the offerings of Cain and Abel, along with things which emanate from these offerings, set forth truths pertaining to Israel and the Christian from the point of Calvary throughout the entire present age. Israel refused to come God’s way, rose up against her Messiah, and, as Cain, committed fratricide. Israel, as Cain, was then driven from her own land to the ends of the earth, bearing a mark and becoming a fugitive and a vagabond in the earth. Israel, driven from her own land, now awaits the next event pertaining to Israel in Hebrews 11:1-40 -- the Flood during Noah’s day (Hebrews 11:7), which is a type of the coming Great Tribulation. Christians, on the other hand, have come God’s way. They have appropriated the blood, typified by Abel’s offering, through receiving the Lamb of God. Throughout the entire Christian experience, beginning at the point of salvation, the two natures -- typified by Cain and Abel -- come into play. The carnal nature continuously pulls us toward the things of the world, and the spiritual nature continuously pulls us toward the things of God, creating the ever-present conflict within the Christian (Galatians 5:17). Throughout the entire present age Satan strives for the souls (lives) of Christians through the things associated with the old nature, and, during the same time, the indwelling Holy Spirit strives for the souls (lives) of these same Christians through the things associated with the new nature. The Christian in this position now awaits the antitype of Enoch’s translation (Hebrews 11:5), the coming rapture of the saints. ======================================================================== CHAPTER 4: 01.02. TRANSLATED INTO HEAVEN ======================================================================== 2 Translated into Heaven By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God (Hebrews 11:5). The Spirit of God placed the translation of Enoch between two events: Abel’s blood sacrifice, and the judgment of the Flood during Noah’s day. The translation of Enoch, as we will see, sets forth the truth of Scripture that those who have, "by faith," appropriated the blood of the Lamb (the Passover Lamb, Christ Jesus) will be removed from the earth before the judgment typified by the Flood (the Great Tribulation). The clear teaching surrounding Abel, Enoch, and Noah in the Book of Genesis -- the book wherein the roots of every single Biblical doctrine lie -- establishes an order which must remain unchanged throughout Scripture: 1. Salvation. 2. Translation. 3. Judgment. Two Periods In the process of instructing His disciples concerning events preceding the return of the Son of Man to the earth, Jesus called to their attention two periods in the history of mankind -- the days of Noah, and the days of Lot (Luke 17:26-37). Events surrounding the days of these two men constitute clear types of events which will surround the day of the coming of the Son of Man. Jesus Himself said, "And as it was in the days of Noah...Likewise also as it was in the days of Lot...Even thus shall it be in the day when the Son of man is revealed" (Luke 17:26, Luke 17:28, Luke 17:30). Thus, one need only turn to these two sections in the Book of Genesis to learn great spiritual truths which God has for His people concerning events that will occur at the end of the present age. The days of Noah and the days of Lot should be studied together, one in conjunction with the other. Both have to do with events of the end time pertaining to Jew, Christian, and Gentile, and one will cast light upon the other through various facets of truth peculiar to each one. However, one must be careful to rightly divide the Word at this point, correctly categorizing Revelation referring specifically to either Jew, Christian, or Gentile. It is evident from Luke 17:26-37 that what is revealed in this passage concerning the days of Noah has to do peculiarly with Israel, and what is revealed in this passage concerning the days of Lot has to do peculiarly with the Church. Anticipating the time of destruction which will come upon the world, and the coming of the Son of Man, God has commanded His earthly people, Israel, to flee, and His heavenly people, the Church, to watch. Luke 17:31 refers to things surrounding Noah and the destruction during his day (Luke 17:26-27). This verse is used in connection with the Jewish remnant fleeing into the wilderness during the Tribulation in the Jewish section of the Olivet Discourse (Matthew 24:16-21). Luke 17:32-36 refers to things surrounding Lot and the destruction during his day (Luke 17:28-29). These verses, unlike verse thirty-one, are used in connection with Christians watching for their Lord during the present day in the Christian section of the Olivet Discourse (Matthew 24:40-42; cf. Matthew 24:45-51). Consequently, a correct understanding of the proper divisions in the Olivet Discourse -- Jewish section (Matthew 24:4-31); Christian section (Matthew 24:32-51, Matthew 25:1-30); Gentile section (Matthew 25:31-46) -- will help one to better understand exactly what is in view when studying the days of Noah and the days of Lot. Thus, the escape from Sodom by Lot, his wife, and his two virgin daughters before the destruction of the cities of the plain finds its parallel, not in Noah and his family being transported safely through the Flood, but in Enoch being removed before the Flood. And, since, in this respect, events leading into the destruction of the cities of the plain during Lot’s day parallel events leading into the destruction by the Flood during Noah’s day, our study of the translation of Enoch -- which prefigures the removal of Christians before the Tribulation -- will center around events during these two times, one in the antediluvian world, and the other in the postdiluvian world. The Days of Noah "And as it was in the days of Noah, so shall it be also in the days of the Son of man" (Luke 17:26). Scripture records two genealogies in the antediluvian world -- the line of Cain (Genesis 4:17-22), and the line of Seth (Genesis 5:1-32). The lineage of Cain terminates with the seventh generation; and, within the lineage of Seth, the seventh from Adam through Seth (Enoch) was removed from the earth alive. 1. The Line of Cain Throughout the seven generations of Cain there is nothing recorded about death. The truth of Scripture concerning setting aside the first in order to establish the second is evident by this omission. The first (life) was not set aside via death to establish the second, i.e., resurrection to life, simply because there was no resurrection to life for Cain and his descendants. This was reserved for Seth and his descendants alone. Cain was not only the father of all false worship, but he was also the father of city building. He "builded a city, and called the name of the city, after the name of his son, Enoch [a different person named ’Enoch’ than the one in our study]" (Genesis 4:17). God had created man and placed him in a garden. It was fallen man’s idea, following his expulsion from the garden, to build and begin congregating in cities. And it appears that as a direct result of men congregating in cities in the antediluvian world, polygamy, sexual promiscuity, and violence came to the forefront. Down through the years during Man’s Day city life has been associated with the spread of all types of wickedness and corruption. Less than one hundred years ago eighty-five percent of the world’s population lived on farms and in small rural communities. But today, because of our mechanized age, resulting in large factories and all types of industrial centers, the ratio has been completely reversed, and eighty-five percent of the population presently live in cities. And a repetition of what took place in the antediluvian world has accompanied man’s move to the city -- wickedness and corruption have once again come to the forefront. Wickedness and corruption reached a pinnacle in the seventh generation of Cain’s lineage. Seven is the number of perfection and signifies the completeness of what is in view. God waited until iniquity reached a pinnacle before judgment fell (cf. Genesis 15:16). Insofar as the Record is concerned, Cain’s lineage came to an end with the wickedness of the seventh generation, and then judgment fell -- the judgment of the Flood. 2. The Line of Seth The lineage of Adam through Seth begins with, "This is the book of the generations of Adam" (Genesis 5:1 a). The common expression used in tracing genealogies in the Old Testament is, "These are the generations..." (Genesis 6:9; Genesis 10:1; Genesis 11:10; Genesis 11:27; Genesis 25:12; Genesis 25:19; Genesis 36:1; Genesis 36:9; Genesis 37:2). The expression used in Genesis 5:1 is found only one other place throughout Scripture: "The book of the generation of Jesus Christ, the son of David, the son of Abraham" (Matthew 1:1). In Genesis we have the genealogy beginning with the federal headship of Adam. "In Adam all die," and death is everywhere present throughout this genealogy. In Matthew we have the genealogy beginning with the federal headship of Christ. "In Christ shall all be made alive," and death is not mentioned in connection with anyone in this genealogy, for death cannot occur in the presence of the One Who said, "I am the resurrection, and the life" (John 11:25). Death overtakes everyone in the genealogy given in Genesis, chapter five until we come to the seventh generation, and then a man is removed from the earth without dying. Enoch, the seventh from Adam, translated into heaven, proclaimed God’s Word to his generation. And the only record we have concerning his preaching has to do with God’s righteous judgment upon man at the end of Man’s Day (Jude 1:14-15). Enoch’s preaching centered around events which were over 5,000 years out in the future, and, in this respect, Enoch proclaimed the same basic truths which his experiences in the Old Testament portray -- Translation, followed by Judgment. Enoch lived sixty-five years and begat a son who was given the name, "Methuselah." Enoch’s son, Methuselah, was born in the 687th year of the life of Adam, and his name means, "When he is gone, it will be sent" -- a direct reference to the future judgment of the Flood. This name appears to indicate that the intermarriage of the sons of God with the daughters of man (an act of Satan involving co-habitation between fallen angels and female offspring from the lineage of Adam, eventually culminating in God’s judgment upon the world via the Flood) had already begun to take place at this early time in antediluvian history. Three hundred years beyond the birth of Methuselah, Enoch was translated. Six hundred and sixty-nine years beyond the translation of Enoch, Methuselah died. This was the 600th year of the life of Noah -- the year of the Flood. When Methuselah was gone, it (the Flood) was sent. According to the Record, Enoch walked with God for three hundred years after he begat Methuselah. Also, according to the Record, at the end of these three hundred years Enoch, "by faith," was translated. It is evident that something happened to Enoch at or about the time of Methuselah’s birth. The name given to Methuselah, the fact that Enoch walked with God after he begat Methuselah, and the fact that by faith he was translated all point to this very thing. In order for Enoch to act "by faith" in any area it was necessary for God to make certain things known to him, for no one can act "by faith" apart from the Revelation of God. "Faith" is simply believing what God has to say about a matter, and, consequently, faith cannot exist apart from God’s Revelation. In order for Enoch to act as he did, God had to reveal certain things to him about his son, the coming judgment, and the fact that he would be translated before this judgment. From what we can glean in the Record, God apparently revealed these things to Enoch at or about the time Methuselah was born. Methuselah was then given a name indicating that so long as he remained alive, God’s judgment would be withheld. But when he was gone, it would be sent. Enoch then walked with God for three hundred years in anticipation of God removing him from the earth alive, before this judgment -- exactly as God had previously revealed. 3. One Person Translated "...and he was not; for God took him" (Genesis 5:24). In days preceding the Flood wickedness reached a pinnacle in the seventh generation of the godless line of Cain. Also, in these same days, the seventh generation from Adam through the godly line of Seth was removed. Thus will it be in the days of the coming of the Son of Man. Wickedness is going to reach a pinnacle; then, just as ONE person was translated before the Flood, ONE person will be translated before the Tribulation: the "one new man" in Christ, comprised of all Christians. The translation of Enoch, the seventh from Adam, points to the truth that once the body of Christ is complete, it will be removed into the heavens before judgment falls. "Six" is man’s number; "seven" is God’s number. Six days, six thousand years, six generations (as it were) must run their course. But the seventh day, the seventh one thousand-year period, the seventh generation belongs to the Lord. Just as God revealed certain things to Enoch about the coming judgment and the fact that he would be removed from the earth before this judgment, He has also revealed certain things to Christians about the coming judgment and the fact that we too will be removed from the earth before this judgment. The removal of the saints of this age into the heavens and the Great Tribulation which will follow are two doctrines found numerous places in Scripture. An open Bible has been placed before Christians, revealing God’s plans and purposes for the ages. And Christians, through this Revelation, can know about the coming destruction, and, as Enoch, have been accorded the privilege of walking "by faith" in anticipation of being removed before this destruction, whether via resurrection, or apart from death. Up to the point of the Flood in Hebrews, chapter eleven there are two major areas in the Christian life -- taught in the experiences of Cain and Abel, and the experiences of Enoch -- with which every Christian should be familiar. One area has to do with the birth from above and the things emanating from this birth, pertaining to the present Christian life on earth. The other area has to do with the time when Christians will be removed from the earth to meet the Lord in the air and the things emanating from this experience, pertaining to the future Christian life in the heavens. These are the two areas covered in Hebrews 11:4-5, preceding the Flood in verse seven; and these are the two areas with which every Christian should be vitally concerned, preceding the destruction about to take place. God has not left His people in darkness concerning what He is presently doing and what He is about to do. The Days of Lot "Likewise also as it was in the days of Lot...Even thus shall it be in the day when the Son of man is revealed" (Luke 17:28-30). Events surrounding God’s judgment upon the cities of the plain during Lot’s day constitute a clear type of the events which will surround God’s judgment upon the earth during the days of the coming of the Son of Man. During the days of Lot wickedness reached a pinnacle in Sodom, Gomorrah, and the other cities of the plain -- a wickedness which, to this day, four millenniums later, still bears the name of Sodom (sodomy). Immediately before judgment fell, Lot, his wife, and his two virgin daughters were removed from Sodom. This sets forth the truth once again that the righteous (cf. 2 Peter 2:8) will be removed before judgment falls upon the earth (note Genesis 19:22). This also sets forth a truth concerning carnal Christians, denied by many: There is no such thing as a partial or selective rapture, leaving carnal Christians behind to go through the Tribulation. They are part of the body of Christ, and the complete body will be removed before the Tribulation. 1. Lot’s Downward Path After Abraham came out of Ur and entered into the land of Canaan with his wife, Sarah, and his nephew, Lot, there arose a famine in the land. To escape the famine, Abraham took Sarah and Lot and went down into Egypt. During their stay in Egypt both Abraham and Lot became wealthy in cattle and other possessions, and upon their return to the land of Canaan their individual possession were so great that "the land was not able to bear them, that they might dwell together." Attempting to dwell together produced strife between the herdsmen of Abraham’s cattle and the herdsmen of Lot’s cattle. And in order to separate the herdsmen and stop the strife, Abraham magnanimously offered Lot his choice of any part of the land of Canaan in which to dwell. Lot was a man who walked by sight, and as he lifted up his eyes and saw all the well-watered plain throughout the Jordan Valley he chose this site (Genesis 11:31; Genesis 12:5; Genesis 12:10; Genesis 13:1-11). Lot, thus, began his long walk by sight, which led down into what appeared to be the best which the world had to offer. "Lot dwelled in the cities of the plain, and pitched his tent toward Sodom." Eventually the day arrived when Lot moved into Sodom, and Lot later found himself seated in the "gate of Sodom" (Genesis 13:12-13; Genesis 19:1). Those who sat in the gate of a city in that day transacted business on behalf of the city. Lot, through his association with the people of the plain, eventually became interested enough in the affairs of Sodom that he took up a position among the ones who controlled these affairs. From the day Lot lifted up his eyes, saw, and chose the well-watered plain in the Jordan Valley until the day he sat in the gate of Sodom constitutes one long, downward path; and these experiences have been placed in the Word of God as a warning to Christians in the present age. Lot’s desire to dwell in the well-watered plain in the Jordan Valley caused his downfall. His long walk by sight, eventually resulting in grave consequences, began when he chose this area. He lived in the plain, availed himself of what the plain had to offer, and eventually found himself recognized as a man of the world among men, but spiritually deficient toward God. Immediately before the destruction of the cities of the plain, the Lord provided Lot with a final opportunity to disassociate himself from the things of Sodom, commanding him to leave the plain and dwell in the mountain. But Lot, because of his carnality, wrought through a long association with Sodom, refused to heed the Lord’s command. Lot desired to move into another city of the plain rather than ascend into the mountain as the Lord commanded (Genesis 19:17-20). The plain set in opposition to the mountain in Genesis 19:17 has to do with the things surrounding the present world system under Satan (kingdom of Satan) set in opposition to the things surrounding the coming world system under Christ (kingdom of Christ). Note the image of gold which Nebuchadnezzar set up "in the plain of Dura, in the province of Babylon [an event reflecting upon the kingdom of Antichrist, under Satan, during the coming Great Tribulation]," and the destruction of the image of gold, silver, brass, iron, and iron mixed with clay in Nebuchadnezzar’s dream by the "Stone" which became "a great mountain, and filled the whole earth [an event reflecting upon the destruction of the kingdom of Antichrist, under Satan, and the establishment of the kingdom of Christ]" (Daniel 3:1; Daniel 2:31-35). 2. Christians Today Lot has his counterpart in Christians who look to and involve themselves in the things of the present world system, and, in so doing, become very interested in seeking to exercise some measure of control over the affairs of the present age. Christians, many times, have the mistaken idea that they can dwell in the plain (involve themselves in the affairs of the present world system under Satan) and, at the same time, also reside in the mountain (involve themselves in the things having to do with the coming kingdom of Christ). One brief look at the life of Lot will reveal that such an attitude is completely foreign to the Word of God. Possibly the best illustration in all Scripture to show the folly of such reasoning is seen in the experiences of David and his faithful men in the Books of I, II Samuel. David, anointed king over Israel, but in a place of exile (removed from the throne, in the cave of Adullam), typifies Christ, anointed King over the earth, but in a place of exile (removed from the throne, in heaven). Saul, the anointed, ruling king over Israel, typifies Satan, the anointed, ruling king over the earth. David’s faithful men remained with him out in the hills and had nothing to do with the kingdom under Saul. That is to say, they dwelled in the mountain, not in the plain. It was not possible to be faithful to David and at the same time be involved in the kingdom under Saul. That is to say, it is not possible to avail oneself of the things of the mountain and the things of the plain at the same time. Those who were faithful to David remained with him, awaiting a change in administration; and those who are faithful to Christ will, likewise, remain with Him, awaiting a change in administration. Christians are to leave the affairs of this present world system alone. The final, recorded act in Lot’s long walk by sight, preceding the announced destruction of the cities of the plain, was his involvement in the governmental affairs of Sodom. And Christians, in like manner, can only defile their high calling by such an involvement. This is the day of Christ’s rejection by the world, and any Christian faithfully serving Christ will also be rejected by the world. The "care of this world [’age’]" will choke the "word of the kingdom" (Matthew 13:19; Matthew 13:22). One is diametrically opposed to the other, and, the Christian MUST choose between the two. He CANNOT have both! One of the greatest hindrances to the spread of the gospel among the unsaved in the world and the teaching of the Word of God among the saved in the Churches of the land is the great number of Christians who concern themselves with the things of the plain rather than the things of the mountain. If Satan can keep a minister of the gospel or any other Christian busy in the things of the present world system -- reform movements, political structure, etc. -- he will have accomplished his purpose in seeking to involve the believer in things associated with the Jordan Plain, which are ALL one day to go up in smoke. A close study in the life of our Lord will reveal that He spent no time whatsoever in these areas. The day is coming when the government of this earth will be changed and righteousness will be the order of the day, but events surrounding the ushering in of that day and Christians involved in the affairs of the present day have nothing in common. The coming day will be ushered in in toto by the Stone smiting the image -- a sudden, complete, and final smiting. In that day Christ, along with Christians under Christ, will exercise governmental authority over the earth, but that day is future. Christ specifically said that His kingdom was "not of this world [present world system]." If it were "of this world," His servants would "fight" (John 18:36). Since it is not of this world, and the present system is under the control of Satan, the servants of Christ are to wait, bide their time (1 Corinthians 4:1-5). David’s faithful men waited until Saul was put down and David moved in and took the government. Those faithful to Christ will, likewise, wait until Satan has been put down and Christ moves in and takes the government. The experiences of Lot and those associated with him have forever been set forth in the Word of God to warn Christians concerning where the cares of this present age will lead. Lot lost his testimony through his association with the things of Sodom. Neither his married daughters nor his sons-in-law would believe him concerning the impending destruction (Genesis 19:14). Everything Lot had sought to accomplish during his stay in Sodom went up in smoke with the destruction of the cities of the plain. Then Lot is finally seen dwelling in a cave on the mountain and fathering children by his own daughters -- pointing to a place of shame which Christians, who follow the example set by Lot, will occupy in the coming kingdom of our Lord. The greatest tragedy that can come to a Christian is to place himself in a comparable position to Lot in the world. Not only will he lose his testimony among those in the world and have an ineffective ministry, but he will enter into the presence of the Lord naked and ashamed at the end of this age. Christians are to direct their attention, not to the things of the plain, but to the things of the mountain. They are to "life soberly and righteously and godly in this present world; looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ" (Titus 2:12-13, ASV). Concluding Thoughts: "By faith Enoch was translated..." He was not translated because he believed God. That is not at all what the Record states. He simply believed what God had to say about the matter, and he was subsequently removed from the earth before judgment fell. Lot, on the other hand, as Enoch, was also removed to a place of safety before judgment fell; but the words "by faith" could never be used relative to Lot’s removal from Sodom. One will search in vain for any mention of Lot in Hebrews, chapter eleven. Lot walked by sight, and it was in this manner that he was removed. In actuality it was, "By faith Enoch..." And "By sight Lot..." But the truth of Scripture remains: They were both removed to a place of safety before judgment fell. The separation of Christians -- the faithful separated from the unfaithful -- occurs at the judgment seat of Christ in heaven alone, not here on earth via a partial or selective removal of certain Christians, both living and dead. Such an act would leave the bodies of the unfaithful dead in their graves and the unfaithful who are living behind to go through part or all of the Tribulation. The simple truth of Scripture is that every Christian is "in Christ," a part of the "one new man" (cf. 2 Corinthians 5:17-21; Ephesians 2:11-16). And it is "the dead in Christ" who will be raised and be caught up together with the ones who are "alive and remain [the living in Christ]" (1 Thessalonians 4:16-17). The only selection in the rapture of Christians taught here, and elsewhere when Scripture is compared with Scripture, is a distinction between those in Christ (saved) and those outside of Christ (unsaved). However, Christians appearing before the judgment seat of Christ is an entirely different matter, for here a separation does occur; here a selection does take place; here there is an "out-resurrection [lit. ’a standing up out’]" from among those who have been raised from among the dead (Php 3:11). The issues of this judgment will then determine every Christian’s position in the coming kingdom of our Lord. ======================================================================== CHAPTER 5: 01.03. THROUGH THE FLOOD ======================================================================== 3 Through the Flood By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith (Hebrews 11:7). And as it was in the days of Noah, so shall it be also in the days of the Son of Man (Luke 17:26). In the antediluvian history of the earth, wickedness reached a pinnacle in the seventh generation of the godless line of Cain. No record is given of the generations of Cain beyond the seventh. Seven is the number of perfection, indicating the completeness of what is in view; and, with the seventh generation, man’s cup of iniquity became full. Thus, the genealogical record of Cain’s lineage terminates at this point, and the next event, insofar as the Record is concerned, is judgment. In the genealogical record of Adam through Seth the person listed in the seventh generation was removed from the wickedness and corruption on the earth. Enoch, the seventh from Adam, was translated into heaven. The number seven once again shows the completeness of what is in view. Enoch, typifying the one new man in Christ, sets forth the basic truths very early in the Book of Genesis that: 1. The Church will be removed when it is complete. 2. The Church will be removed when wickedness reaches a pinnacle. 3. The Church will be removed before judgment falls upon the earth dwellers. Enoch was translated into heaven in the 987th year following the creation of Adam. This was sixty-nine years before the birth of Noah, who was born in the 1,056th year following the creation of Adam. The Flood came upon the earth in the 600th year of the life of Noah, which was the 1,656th year following the creation of Adam (this would be approximately 2319 B.C.). In the framework of Hebrews, chapter eleven the many years separating Enoch from either the birth of Noah or the Flood are skipped over entirely. There is no event in this chapter between God’s dealings with Enoch and His dealings with Noah. Insofar as the Record is concerned, once God completed His dealings with Enoch, terminating with Enoch’s translation, then God began to deal with Noah relative to the coming time of judgment, with a view to events beyond this judgment. This sets forth the truth that once God completes His dealings with the Church, He will remove the Church from the earth -- as Enoch, via translation -- and will then turn to Israel and begin to deal with this nation once again. God’s dealings with Israel, as His prior dealings with Noah, will center around the nation during the coming time of judgment, with a view to events beyond this judgment. God dealt with Israel in time past. During the present age Israel has been set aside, and God is currently dealing with the Church. However, the day is coming when the Church will be removed, and God will once again deal with Israel. God does not deal with both Israel and the Church at the same time in the sphere of activity on the earth during Man’s Day. God dealt with Enoch over a period of time, Enoch was translated, then God dealt with Noah. Thus will it be in God’s present and future dealings with the Church and Israel. Noah, the tenth from Adam, passed through the time of God’s judgment in a place of safety and came out unharmed on the other side. Ten is the number of ordinal perfection, signifying the complete group. The number ten points to all the generations allotted to man during Man’s Day. These generations must come to pass before judgment falls. Noah, typifying the nation of Israel, sets forth the basic truths very early in the Book of Genesis that: 1. Judgment is coming, and this time of judgment will come at the very end of Man’s Day. 2. Israel and the Gentile nations will pass through this time of judgment. 3. Israel will pass safely through this time of judgment in a place prepared by God, but the Gentile nations, outside this place of safety, will suffer destruction. Heavenly and Earthly Callings Enoch and Noah both possessed a calling. Enoch’s calling was heavenly, and Noah’s calling was earthly. Enoch possessed a higher calling than Noah. Enoch warned others concerning impending judgment, and he was removed from the earth and taken into heaven before judgment fell; but Noah was warned, and his lot was to remain on the earth during the time of judgment. Christians (typified by Enoch) and Israel (typified by Noah) both possess a calling. One is heavenly, and the other is earthly. Christians are in possession of a heavenly calling (a higher calling), not yet realized; and Israel is in possession of an earthly calling, not yet realized. The earthly calling possessed by Israel can be relinquished by individual Jews, but not by the nation as a whole, for this calling is associated with the unconditional terms of the Abrahamic covenant which God established with Abraham and his progeny through Isaac and Jacob -- the nation of Israel. Individual Jews out of the nation can disassociate themselves from the earthly calling by becoming partakers of the heavenly calling; but, to so do, they must become Christians. Jews, by becoming Christians, relinquish their national identity. Through this act they separate themselves from the old creation in Jacob (Isaiah 43:1) and become new creations in Christ (2 Corinthians 5:17; cf. Galatians 3:26-28; Ephesians 2:11-15). They, thus, are separated from the earthly calling and become partakers of the heavenly calling. The nation as a whole, however, cannot act in the same manner as individual Jews. Israel has forfeited her right to rule from the heavens, the heavenly calling has been taken from Israel, and "blindness in part is happened to Israel, until the fullness of the Gentiles be come in" (Matthew 12:22-45; Matthew 21:1-43; Matthew 23:13; Matthew 23:37-39; Romans 11:25). Not only has Israel forfeited this right, but the national conversion of Israel will not occur until Christ returns to the earth at the end of the Great Tribulation (Romans 11:26). The nation’s salvation at that time will be in conjunction with an earthly calling, not a heavenly. Israel, like Noah, has been warned; and the nation’s lot will be to remain on the earth during the coming time of judgment. The two ways of escape from the destruction of the Tribulation, along with the judgment of the Gentile nations at the termination of the Tribulation, are dealt with by our Lord in the Olivet Discourse. This account in Matthew 24:1-51 and Matthew 25:1-46 is one connected discourse comprised of three separate sections: The first section is Jewish (Matthew 24:4-31), the second section is Christian (Matthew 24:32-51, Matthew 25:1-30), and the third section is Gentile (Matthew 25:31-46). In the Jewish section the escape from the wrath of the Tribulation is earthly: "Then let them which be in Judaea flee into the mountains" (Matthew 24:16). In the Christian section the escape is into the heavens: "Then shall two be in the field; the one shall be taken, and the other left... Then all those virgins arose...and they that were ready went in with him to the marriage [the ’marriage festival,’ which occurs in heaven]" (Matthew 25:7; Matthew 25:10). In the Gentile section no way of escape is provided. The Gentiles who survive the Great Tribulation will be gathered before the Son at His return and judged in accordance with their treatment of Israel during the Tribulation (Matthew 25:31-46). Israel, the Covenant, and the Tribulation The Tribulation comprises a seven-year period (Daniel’s Seventieth Week) which is divided into two equal parts of three and one-half years each. The event which marks the beginning of the Tribulation is a seven-year covenant established between the man of sin (the Antichrist, the false Messiah) and Israel (Daniel 9:27). The ratifying of this covenant will appear, to those who dwell upon the earth at that time, to be the solution to the major problems created in the Middle East by the sons of Isaac dwelling in the midst of the sons of Ishmael. Land boundaries will be established to the satisfaction of both Arab and Jewish interests, and Israel will be allowed to rebuild her temple with a restoration of the Levitical system. Israel will then find herself at peace in the land under a restored Mosaic economy (Daniel 9:27; Daniel 11:39). But the true nature of this covenant as seen by God is, "a covenant with death," an "agreement with hell [’sheol’]" (Isaiah 28:15; Isaiah 28:18). The ratifying of this covenant between the man of sin and Israel will, at first, appear to bring about Israel’s long-awaited Messianic Era. But, after three and one-half years, in the midst of Daniel’s Seventieth Week, the man of sin will suddenly break his covenant, and a time of trouble "such as was not since the beginning of the world to this time, no, nor ever shall be" will follow (Matthew 24:21). It is only after this time of trouble -- after the Great Tribulation -- that Israel’s true Messiah will appear. He will then build the true Temple, and usher in the true Messianic Era (Ezekiel 39:25-29; Ezekiel 40:1-49; Ezekiel 41:1-26; Ezekiel 42:1-20; Ezekiel 43:1-27; Ezekiel 44:1-31; Ezekiel 45:1-25; Ezekiel 46:1-24; Ezekiel 47:1-23; Ezekiel 48:1-35; Zechariah 6:11-13; Zechariah 14:1 ff). Thus, dark days lie just ahead for Israel, between now and the time Israel will acknowledge, "Blessed is he [Jesus] that cometh in the name of the Lord" (Matthew 23:39). The overall scope of the Tribulation, with particular emphasis on the last three and one-half years, is given in Matthew 24:4-14. Matthew 24:15-31 of this chapter reveal events which will occur exclusively during and at the end of the last three and one-half years. The "end" in Matthew 24:6, Matthew 24:13-14 has to do with the end of the Tribulation. This end is not signaled by wars, rumors of wars, etc. (Matthew 24:6), but the end comes only after the gospel of the kingdom has been proclaimed in all the world by the 144,000 Jewish evangelists of Revelation 7:11, and Revelation 7:14 (Matthew 24:14). The "beginning of sorrows [’travail,’ ’birthpangs’]" (Matthew 24:8) has to do with Israel during the coming Tribulation, not today. The time when Israel will experience this travail is given in Revelation 12:2 : "And she being with child cried, travailing in birth, and pained to be delivered." The Greek word translated "travailing" in this verse is a cognate form of the word translated "sorrows" in Matthew 24:8 (both words carry the same basic meaning). The woman in Revelation 12:1-17 is Israel, and the time during which Israel will experience this travail is in that part of the book dealing with the Tribulation. The Book of Revelation divides itself into three main sections: "...the things which thou hast seen, and the things which are, and the things which shall be hereafter [’after these things’]" (Revelation 1:19). "The things which thou hast seen" are set forth in chapter one. This chapter presents Christ in all His glory as He will appear when He returns to the earth to reveal Himself to Israel and to smite the Gentile nations and rule them with a rod of iron. Chapters two and three set forth "the things which are." The seven Churches in Asia point to the complete Church Age, which covers a 2,000-year period. (Note the significance of the number "seven" as it is used in connection with these Churches.) This age will end with the Church in the condition of the Laodicean Church -- neither cold nor hot, but lukewarm. "The things which shall be after these things" are set forth beginning with chapter four and continue throughout the remainder of the book. The third section of the book begins with the statement, "After this [’After these things,’ i.e., After the Church Age] I looked, and, behold a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter [’after these things’]" (Revelation 4:11). The word "hereafter" in Revelation 1:19 and the words "after this" and "hereafter" in Revelation 4:1 are translations of the same two Greek words -- meta tauta -- which literally mean, "after these things." Thus, there can be no question concerning where the third part of the book begins. John, hearing a voice "as it were of a trumpet" speaking to him, and being taken from the earth into heaven (Revelation 4:1-2) immediately after the Church Age (Revelation 2:1-29, Revelation 3:1-22), sets forth the future experience of the Church, typified in Hebrews 11:5 and Genesis 5:24 by Enoch -- a removal from the earth before judgment falls. The scene in heaven which John saw in Revelation 4:1-11 and Revelation 5:1-14 will be the same scene which the Church will see yet future. The Tribulation begins in Revelation 6:1-17 and terminates with the return of Christ and judgments associated with His return in chapter nineteen. Then, Genesis 21:1-27, Genesis 22:1-21 deal with events beyond the Tribulation. The basic, important point to remember in properly understanding the Book of Revelation is its threefold division. By its own internal evidence there is nothing from chapter four forward which has to do with events either before or during the Church Age. From this point, all events occur beyond the Church Age -- "after these things." The Church will be in heaven, removed from the earth before the Tribulation occurs (Revelation 4:); and Israel will be on the earth, passing through her greatest time of suffering when the Tribulation occurs (Revelation 7:4, Revelation 12:1 ff). The Covenant Broken Matthew 24:15-31 describes conditions leading into and during the Great Tribulation, which will immediately follow the time of peace and prosperity which Israel will pass through during the first three and one-half years of the complete seven-year Tribulation period. The event which marks the beginning of the last three and one-half years of the Tribulation will be the breaking of the covenant previously established between the man of sin and Israel. Note that the first recorded, overt act in connection with the man of sin breaking this covenant has to do with the temple (Matthew 24:15). This desecration of the Holy of Holies in the temple appears to be the manner in which he will actually break the covenant. This has been enlarged upon in the Book of Daniel (cf. Daniel 8:11-14; Daniel 9:27; Daniel 11:30-31; Daniel 12:11-12). The only conclusion to which one can be drawn by these repeated references connecting the breaking of this covenant with the temple is that the original terms of the covenant will apparently, at least in part, have to do with the temple -- the center of religious life in Israel throughout the history of this nation, terminating with the destruction of the temple and Jerusalem in 70 A.D. by Titus and his Roman legions. It appears that through this covenant the Jews will be allowed to rebuild their temple, which means regaining access to the temple site for Israel. And this will be no small task, for a Mohammedan mosque has stood squarely on the temple site since the seventh century A.D. This Moslem shrine -- the Dome of the Rock -- is not just another mosque, but it is the third most holy place in all the world for the followers of Islam (after Mecca and Medina). However, the day is coming when a Jewish temple will stand once again on the original temple site. It can stand nowhere else and satisfy the demands of God’s instructions to the children of Israel through Moses (Deuteronomy 12:10-14). According to the Book of Daniel, this temple will be completed and sacrifices will begin to be offered during the first year after the man of sin establishes his covenant with Israel. By comparing Daniel 8:11-14 with Daniel 12:11-12 we find that Israel will have her temple with a restored Levitical system of worship seven months and ten days after the beginning of Daniel’s Seventieth Week, or, at the most, within seventy-five days after this time. In Daniel 8:13-14 there is a 2,300-day period which marks the beginning of the reinstitution of sacrifices in the rebuilt temple, and this period ends with the sanctuary being cleansed following "the transgression of desolation" and the treading under foot of the "sanctuary" and the "host [ministers of the sanctuary]" (cf. Daniel 9:27; Daniel 11:31; Daniel 12:11; Matthew 24:15; 2 Thessalonians 2:4; Revelation 11:1-2). These 2,300 days are 220 days short of the complete 2,520 days of the seven-year Tribulation. This is seven months and ten days short of the complete seven years. However, there is a seventy-five-day period between the end of the Tribulation and the actual beginning of the Millennium (Daniel 12:11-12), and the 2,300 days which carry one back to the beginning of the "daily sacrifice" in a rebuilt temple may terminate at the end of the seventy-five days preceding the Millennium rather than the end of the Tribulation itself. Regardless of how one views the time when the 2,300 days will end, Israel will be re-established under the Mosaic economy with a restored sacrificial system in a rebuilt temple for over two and one-half years before the man of sin breaks his covenant. During this time many in Israel will believe that the Messianic Era has at last been ushered in. In 1967 when Israeli soldiers captured the Old City of Jerusalem during the Six-Day War, Gen. Shlomo Goren, chief rabbi for the Israeli army, stood in front of the Wailing Wall (believed to be a surviving piece of the temple built following the Babylonian captivity) and cried, "We are entering the Messianic Era for the Jewish people..." If a religious leader in Israel, echoing the sentiments of many individuals throughout the nation, felt this way through gaining access to only the outer area of a destroyed temple, think how like-minded Jewish people will feel after gaining access to the inner area and actually rebuilding their temple and once again offering sacrifices. In the midst of the Tribulation, with the breaking of the covenant established between the man of sin and Israel, the man of sin will enter into and desecrate the Holy of Holies -- the dwelling place of God among His people during the days of the tabernacle and the temple of Solomon. According to 2 Thessalonians 2:4, he "as god" is going to sit "in the temple of God, shewing himself that he is God." This act will signal the beginning of the Great Tribulation, and the Israelites are told that when they see this occur, they are to immediately flee from Jerusalem and Judaea into a specially prepared place in the mountains (Matthew 24:16 ff). Israel’s Flight The place to which the Israelites flee will apparently be in Moab (Isaiah 16:4). Moab is to escape from the hand of the man of sin (Daniel 11:41). The rock city of Petra, a natural fortress, is in Moab, and this city is believed by many to be the place to which Israel will flee. However, it is idle speculation to state that Israel will flee to Petra. We are only told that Israel will flee to a "place prepared of God" -- which may not even be in existence before that day -- and in this place the Israelites will be protected and cared for during the Great Tribulation (Isaiah 26:20-21; Revelation 12:6; Revelation 12:14). Immediately after the Israelites in Jerusalem and Judaea flee into this specially prepared place, Jerusalem will be destroyed, and the final period of time during which the city will be trodden under foot by the Gentiles will begin (Luke 21:20-24; cf. Daniel 9:26; Isaiah 27:10; Revelation 11:1-2). The Great Tribulation will then engulf the earth, and this period of time will progressively become so intense that "except those days should be shortened, there should no flesh be saved; but for the elect’s [Israel’s] sake those days shall be shortened" (Matthew 24:21-22). In understanding exactly what is meant by shortening the days during this time, bear in mind that the number of the days cannot be changed. There will be a full 1,260 days (three and one-half years) constituting the Great Tribulation. "Seventy weeks are determined upon thy people [the Jewish people]." These are set days, comprising a full 490 years of 360 days each, and they must all come to pass (cf. Daniel 9:24; Daniel 12:11-13; Revelation 11:2-3; Revelation 12:6; Revelation 12:14; Revelation 13:5). But the days themselves can be shortened, exactly as Scripture elsewhere states. Revelation 8:12 records a time when a "third part" of the sun, moon, and stars will be "smitten," shortening the day and night by one-third; and Amos 8:9 records a time when the sun will "go down at noon," shortening the day and night by one-half. God has established the time that it takes the earth to rotate, producing the length of the days and nights, and He can just as easily change this time if He so desires. He can increase the speed of rotation to correspond with the day and night being shortened by one-third in Revelation 8:12, and increase the speed even more as the Tribulation becomes more intense near the end to correspond with the day and night being shortened to one-half in Amos 8:9. This is apparently what will happen. The speed that the earth rotates will be increased to a sixteen-hour rotation, causing the sun to set in the early part of what is now our afternoon, and later increased to a twelve-hour rotation, causing the sun to set at what is now our noontime. By Faith Noah During the 6,000 years allotted to man, during Man’s Day, the Noachian Flood has only one parallel -- that which it typifies. There was no comparable judgment during Man’s Day before the Flood; nor has there been a comparable judgment since the Flood. But Scripture records a judgment in the immediate future, at the very end of Man’s Day, which will once again affect the inhabitants of the entire world. Mass destruction on an unprecedented scale will occur. The cities of the nations will be reduced to rubble, and Gentile world power will be brought to naught. And just as Noah passed safely through this time of worldwide destruction in a specially prepared place during his day, Israel will also pass safely through the time of worldwide destruction in a specially prepared place during the coming day. (Note in this respect that the destruction in 2 Peter 3:6 cannot refer to the Noachian Flood, for the parallel here is a destruction by fire at the end of the Millennium [2 Peter 3:7, 2 Peter 3:10-12], not the Great Tribulation. The destruction in 2 Peter 3:6 refers back to the destruction of the primeval earth in Genesis 1:2. Thus, one must rightly divide the Word when studying about parallelisms between destructions past and destructions future.) Noah believed God and acted accordingly. Note that, "By faith Noah..." Israel will act "by faith," and, as Noah, will be delivered from this time of destruction. God has told Israel to "flee into the mountains" when the nation sees a certain event occur, and, when this time arrives, Israel is going to act accordingly. Not only this, but Israel will be brought into the position where the nation will be forced to cry out to God for deliverance (Exodus 2:23-24; Exodus 3:7-8; Deuteronomy 30:1-3; Hosea 5:15; Hosea 6:1-2). Israel possesses the promise, "Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not" (Jeremiah 33:3). And Israel during that coming day will claim this promise (note Jeremiah 7:26). Israel will believe God and act accordingly. Thus, the Israelites in that day, like Noah in his day, will act "by faith." Israel, exactly as the nation did during Moses’ day, will cry out to the God of their fathers before their deliverance, but they will not realize that this One is the God and Father of the Lord Jesus Christ until the time of their deliverance. At that time they will see their Messiah, God’s Son, coming in all His glory. They, then, shall look upon Him "whom they have pierced." In that day one will ask, "What are those wounds in thine hands?" And the answer which Israel hears will be, "Those with which I was wounded in the house of my friends" (Zechariah 12:10; Zechariah 13:6). The Israelites will then realize that the One Whom they rejected, ill-treated, and crucified in the past is the One Who, in answer to their cry, has come to deliver them. When the Prophet like unto Moses (Deuteronomy 18:15-19; Acts 7:37) reappears to the house of Israel, the national conversion, resurrection, and restoration of the nation will occur. A nation will be born in a day, Old Testament saints will be raised from the dead, and, together with the living Jews, will be restored to the land of Israel, never to be uprooted again. Two days lie just ahead for Israel: the darkest day in Jewish history followed by the brightest day in Jewish history -- the Great Tribulation, followed by Israel’s long-awaited Messianic Era. Israel must pass through the antitype of the Flood to reach the era beyond. Concluding Thoughts: The Word of God from beginning to end sets forth the clear truth that existing conditions will not continue in their present state indefinitely (2 Peter 3:3-13). We are rapidly approaching that time when major changes will occur. During Noah’s day activities continued uninterrupted up to a certain point in time. "They did eat, they drank, they married wives, they were given in marriage"; but suddenly -- the same day that Noah entered into the ark -- judgment fell. God intervened in the affairs of man, and conditions changed in a moment of time. The humanistic philosophies and endeavors of man were brought to naught, and the ensuing judgment "destroyed them all" (Luke 17:26-27). As sure as judgment fell upon the earth during Noah’s day, it will fall upon the earth during the coming day. As sure as Enoch was removed before this judgment fell, the Church will be removed before the coming judgment falls. As sure as the nations experienced destruction during the coming day, the Gentile nations will experience destruction during the coming day. As sure as Noah passed safely through the time of judgment in a specially prepared place during his day, Israel is going to pass safely through the time of judgment in a specially prepared place during the coming day. "As it was...So shall it be." ======================================================================== CHAPTER 6: 01.04. BEYOND THE FLOOD ======================================================================== 4 Beyond the Flood By faith Abraham, when he was called to go out into a place which he should receive for an inheritance, obeyed; and he went out, not knowing whither he went (Hebrews 11:8). In the study of Abraham, as in the study of Abel, Cain, Enoch, and Noah, one must turn to the Book of Genesis. Genesis is the book of beginnings. It is often called "the seed plot of the Bible," for every Biblical doctrine can, in some form, be traced back to Genesis. This first book in the Old Testament reveals the lives and times of all the individuals in Hebrews 11:1-40 from Abel (Hebrews 11:4) to Joseph (Hebrews 11:22). Thus, the importance of this chapter in Hebrews relative to fundamental, primary truths established at the very beginning in Genesis is self-evident. God has not only singled out certain individuals, but He has also singled out certain areas of their experiences, and He has taken these individuals with their peculiar experiences mainly from a book wherein the roots of all Biblical doctrine lie. Hebrews, chapter eleven is rich beyond degree in great spiritual truths which God would have His people to know. Overall Framework of Scripture The first 2,000 years of human history are covered through nineteen generations in the first eleven chapters of Genesis. The Spirit of God has singled out four individuals from this period of time and inscribed their names along with certain experiences peculiar to each one in Hebrews, chapter eleven. These individuals are Abel and Cain (the second from Adam), Enoch (the seventh from Adam), and Noah (the tenth from Adam). Then, between verses seven and eight of this chapter, the eleventh through the nineteenth generations from Adam pass without mention. It is only when we arrive at the twentieth generation from Adam (Abraham) that the Spirit of God once again singles out an individual with his peculiar experiences. The call of Abraham begins a new section in Scripture -- the second 2,000-year period of human history. Beginning with Abraham, the remainder of Genesis covers only about 400 years and is devoted mainly to the lives and experiences of four individuals -- Abraham, Isaac, Jacob, and Joseph. The remainder of the Old Testament, beginning with Exodus, covers the additional 1,600 years of the second 2,000-year period and concerns God’s Revelation surrounding the lives and experiences of individuals constituting the nation which sprang from the loins of Abraham through Isaac and Jacob, the nation of Israel. When one arrives at the beginning of the New Testament he will find a third 2,000-year period of human history. Note how this section begins: "The book of the generation of Jesus Christ, the son of David, the son of Abraham" (Matthew 1:1). The New Testament begins with the greater Son of Abraham, the Lord Jesus Christ, Who preceded Abraham. Jesus Himself said, "Before Abraham was, I am" (John 8:58). The incarnation and virgin birth of Christ, with a view to redemption being accomplished through Abraham’s greater Son, marks the beginning of this third section. Almost all the remainder of the New Testament covers this last 2,000-year period of Man’s Day and is comprised of God’s Revelation surrounding both the earthly and heavenly seed of Abraham. Then, there is the final 1,000-year period covered at the very end of the New Testament (Revelation 20:4-6), but spoken of and reflected upon throughout all Scripture -- beginning with Genesis, chapters one and two. During this time the earthly seed of Abraham will be established at the head of the nations in the land covenanted to Abraham, Isaac, and Jacob; the heavenly seed of Abraham will be established in a position over the nations, ruling from the New Jerusalem in the heavens above the earth; and the greater Son of Abraham will reign over the entire earth, beginning in the center of Jewry from the earthly city of Jerusalem. The greater Son of Abraham will have a dual reign. He will sit on David’s throne in the earthly city of Jerusalem in the midst of the earthly seed of Abraham, and He will also sit on His Own throne in the New Jerusalem in the heavens above the earth in the midst of the heavenly seed of Abraham (Luke 1:31-33; Revelation 3:21). Prominence Given to Abraham in Scripture Why is such prominence given to Abraham and his descendants in Scripture? The answer is very simple. The Bible is a book of redemption, and God chose one man (Abraham) out of the human race, not that the remainder of mankind might be condemned, but to provide a way of salvation for the remainder of mankind. The call of Abraham constitutes the calling of a minority to bring about the salvation of a majority. The nation of Israel sprang from the loins of Abraham; Jesus Christ sprang from the loins of Abraham; and, according to the clear testimony of Scripture, "salvation is of the Jews" (John 4:22). Outside of Genesis there are less than twelve references each to Adam and Noah, but there are over one hundred references to Abraham. Abraham is the father of many nations. He is the father of the nation of Israel; he is the father of the Arabic nations; and he is the father of "an holy nation" (1 Peter 2:9; cf. Galatians 3:29). God’s promise to Abraham, "I will make thy name great," has been literally fulfilled, but not in its ultimate sense. This awaits the Messianic Era. The major themes of Scripture, including redemption and God’s plans and purposes during and for the ages, can be found in that part of Genesis preceding Abraham. In keeping with the fact that Scripture is concerned primarily with the future rather than the past, God, in these chapters, deals only with that part of the past which sets forth the future in its proper perspective. In these chapters the pattern is established, the mold is set, and with the call of Abraham comes a new beginning. But the continuation of Biblical Revelation with this new beginning is established upon and built around the Revelation constituting the previous eleven chapters of Genesis. For example: 1) There is nothing in Scripture really comparable to Abraham offering his son on Mount Moriah in Genesis 22:1-24 until we reach the antitype of Abraham’s greater Son being offered on the exact same spot 2,000 years later. These are the only two times in all Scripture where we find God’s instructions for a blood sacrifice involving a human sacrifice. However, the various facets of the original pattern, type, mold for man’s redemption were set before the days of Abraham in the first four chapters of Genesis. 2) The calling out of a bride for Abraham’s son in Genesis 24:1-67 typifies the calling out of a bride for Abraham’s greater Son during the present age. But Genesis 24:1-67 is not the original type. This chapter has to do with additional Revelation involving a previous type. The first bride one finds in Scripture is in Genesis 2:1-25, and the experiences of this bride in relation to the First Adam form the original type. In view of the unique place which the first eleven chapters occupy in Genesis -- furnishing background material for, logically leading into, and placing all Scripture beyond that point (beginning with the call of Abraham) in its proper perspective -- the remainder of this study will be taken up with an overall view of these eleven chapters. This will serve as an introductory study to Abraham and his experiences (experiences which begin dispensationally beyond the Flood). In order to show the proper framework of these eleven chapters, as they lead into chapter twelve and relate to the remainder of Scripture, material in these chapters has been divided into six sections: a. The complete 7,000 years (Genesis 1:1-31, Genesis 2:1-25). b. Christ and His bride (Genesis 2:1-25, Genesis 3:1-24). c. Christ and Israel (Genesis 4:1-26). d. Jew, Gentile, and Christian in relation to end-time events (Genesis 5:1-32, Genesis 6:1-22, Genesis 7:1-24, Genesis 8:1-22, Genesis 9:1-29). e. The kingdom of Antichrist (Genesis 10:1-32, Genesis 11:1-32). f. The restoration of Israel (Genesis 11:1-32, Genesis 12:1-20 a). As one can see, there is a framework of events in these chapters which progressively foreshadow events beyond the first 2,000 years of man’s history. This will become increasingly evident as we study an overall view of these chapters. 1. The Complete 7,000 Years (Genesis 1:1-31, Genesis 2:1-25) The Bible concerns itself with time -- 7,000 years of time, from the creation of Adam to the end of the Messianic Kingdom. Scripture reveals very little about what occurred before these 7,000 years, and Scripture reveals very little about what will occur following these 7,000 years. The opening verse of Scripture in Genesis reveals the origin of the heavens and the earth, and Scripture closes in the Book of Revelation with the origin of a new heavens and a new earth. Between these two sections lies the remainder of Scripture dealing with 7,000 years of time -- 6,000 years comprising Man’s Day, followed by 1,000 years comprising the Lord’s Day. Outside of Genesis 1:1 God spends no time in the first eleven chapters of this book supplying man with the information concerning the origin of the heavens and the earth. The simple statement is made, "In the beginning God created the heavens and the earth." In the Hebrew text this verse is comprised of seven words, twenty-eight letters (four sevens). Four is the number of creation, and seven is the number showing perfection in the Divine order of this creation. Genesis 1:2 moves to a point beyond the creation and reveals a ruined, chaotic state of the earth brought about through an act of Satan, later revealed to be an insurrection against God’s supreme authority (Isaiah 14:13-17). Satan had been appointed the messianic angel over this earth following its creation (Ezekiel 28:14), and his act of insurrection brought about the ruin of his kingdom. After the earth lay in this ruined state for an unrevealed and indeterminable period of time, God restored the earth over a six-day period. Then God set aside the seventh day and rested from all His work (Genesis 1:2-31, Genesis 2:1-3). The earth was not restored for Satan, but for man. Man was created on the sixth day immediately following the restoration of the earth, and, according to Scripture, he was created to rule the earth in Satan’s stead (Genesis 1:28). But once again an act of Satan (deceiving Eve, resulting in Adam’s subsequent sin) brought the earth into a ruined state. This time the ruin involved not only the earth but God’s new creation, man, as well (Genesis 3:1-19). The remainder of Scripture from that point forward constitutes a Revelation concerning God’s redemption of both the creation and man, terminating with the original purpose of God in both of these acts ultimately realized. The original pattern revealing the complete scope of God’s redemptive work has been set forth in Genesis 1:1-31, Genesis 2:1-25. As God took six days to restore the earth following the former act of Satan, He will take six days to restore the earth and man following the latter act of Satan. And as God rested on the seventh day from all His work following the former restoration, He will rest on the seventh day from all His work following the latter restoration. Each one of these days in the latter restoration will be 1,000 years in length (2 Peter 3:8). The Sabbath, following six days of work, patterned after God’s activity in the first two chapters of Genesis, was a sign later given to the children of Israel to keep this fact ever before them throughout all their generations (Exodus 31:13-17). Thus, we have six days (6,000 years) allotted to man during Man’s Day and one day (1,000 years) following these six days which will be the Lord’s Day. This time encompasses the whole of Scripture from the creation of Adam to the end of the Messianic Kingdom and sets the pattern at the very beginning of Scripture which God’s plan of redemption follows throughout Scripture. 2. Christ and His Bride (Genesis 2:1-25, Genesis 3:1-24) The patterns, the original types, for both the bringing into existence and the redemption of the bride of Christ have been set forth in Genesis, chapters two and three. Adam was the first man upon the earth. He was also a type of Christ, the Second Man, the Last Adam (Romans 5:12-14; 1 Corinthians 15:45-47). The experiences of Adam and Eve prefigure the experiences of Christ and his bride. The basic principles relating to the formation of the bride and the redemptive work of the Son in relation to His bride have been established in these chapters and, of necessity, remain unchanged throughout Scripture. The formation of the bride is set forth in Eve’s being created in Adam at the very beginning, but not brought into existence as a separate entity until a point later in time. Adam was put to sleep, his side opened, and from this opened side God took one of his ribs and formed Eve. Eve was taken out of Adam and then presented back to Adam for a helpmate. In the highest sense Eve was still part of Adam’s body, and, when presented back to Adam, God looked upon both as "one flesh" (Genesis 2:21-24). The bride of Christ has existed in the Son from eternity. The bride’s existence and salvation date from "before the foundation of the world" (Ephesians 1:4; Revelation 13:8). The bride, however, was not brought into existence as a separate entity until the Son was put to sleep and His side opened. This took place at Calvary. The Son died, and His side was opened. Out of this opened side flowed "blood" and "water" -- the two elements necessary to bring the bride into existence, separate from the body, but still part of the body (John 19:34). Once the complete, redeemed bride has been brought into existence in this manner, the bride will be presented back to the Son, and in the highest sense both will be "one flesh" (Ephesians 5:26-32). The redemption of the bride is set forth in Adam’s act after Eve had disobeyed God by partaking of the forbidden fruit. Through Eve’s disobedience, a part of the very being of Adam became in a fallen state. And in order to effect her redemption, Adam had no choice other than to also partake of the forbidden fruit. Adam was not deceived, but sinned with a full knowledge of what he was doing (1 Timothy 2:14). Once Adam had partaken of the forbidden fruit, the complete being of Adam became in a fallen state. God then provided a covering of animal skins to clothe Adam and Eve, an act which initially required shed blood (Genesis 3:21). The First Adam partook of sin to effect Eve’s redemption, and the Last Adam was made sin to effect our redemption. The former act (which took place in Eden) prefigures the latter act (which took place at Calvary). God’s Son, as Adam in Eden, found His bride in a fallen state. He was then made "sin for us, who knew no sin; that we might be made the righteousness of God in him." After the First Adam had partaken of sin, Eve subsequently found herself clothed. And after the Last Adam was made sin, redeemed man also subsequently finds himself clothed. Eve was clothed with animal skins, but redeemed man today has been clothed in the very "righteousness of God" (2 Corinthians 5:21). What is true of the First Adam in the redemptive pattern is also true of the Last Adam in the redemptive pattern. One is a direct reflection upon the other. Thus, when fallen man today begins questioning -- as many have -- Adam’s act (partaking of sin) to effect Eve’s redemption, he also begins questioning, whether he realizes it or not, the very work of the Son on Calvary’s Cross (being made sin) to effect our redemption. 3. Christ and Israel (Genesis 4:1-26) Genesis 4:1-26 records certain aspects of the history of Cain and Abel, revealing a number of great spiritual truths: a. Salvation through shed blood alone. b. Two ways of approach to God -- one false, and the other true. c. The carnal and spiritual natures of man. d. The setting aside of the first to establish the second. e. The crucifixion of Christ and the history of Israel. The dispensational interpretation of this chapter has to do with Christ and Israel, and the other spiritual truths actually emanate from this interpretation. Abel is a type of Christ, and Cain slaying Abel is a type of Israel slaying Christ. It is one brother slaying another brother in both type and antitype. Following this, the subsequent experiences of Cain set forth the subsequent experiences of Israel. Thus, dispensationally, the experiences of Israel as set forth in Cain occur during the same time period that God redeems and calls out a bride for His Son as outlined in chapters two and three. (For a more detailed discussion of Genesis, chapter four refer to, Abel -- "The Blood Sacrifice," Chapter I in this book.) 4. Jew, Gentile, and Christian in Relation to End-Time Events (Genesis 5:1-32, Genesis 6:1-22, Genesis 7:1-24, Genesis 8:1-22, Genesis 9:1-29) This section of Genesis sets forth truths surrounding events pertaining to the Church, Israel, and the Gentile nations at the end of the present age. Enoch was translated before the Flood, Noah passed safely through the Flood, and the Nations perished in the Flood. The Flood is a type of the coming Great Tribulation. Jesus Himself said, "And as it was in the days of Noah, so shall it be also in the days of the Son of man" (Luke 17:26). As sure as the Flood came upon the entire earth during Noah’s day, so will the Great Tribulation come upon the entire earth immediately preceding Christ’s return. As sure as a man was removed from the earth before the Flood, a man -- the one new man in Christ -- will be removed from the earth before the Great Tribulation. As sure as Noah passed through the Flood in a place of safety on the earth, Israel will pass through the Great Tribulation in a place of safety on the earth. As sure as the nations experienced destruction in the Flood, the Gentile nations will experience destruction in the Great Tribulation. Gentile world power will be brought to naught, and Israel, following the Great Tribulation, will be established at the head of the nations here on the earth. (For a more detailed discussion of Genesis, chapters five through eight refer to, Enoch -- "Translated into Heaven," and Noah -- "Through the Flood," Chapters II, III in this book.) The events of Genesis 9:1-29 occur following the Flood and set before us the inauguration of a new beginning. Human government is placed in the hands of man, and God covenants with man that He will never again destroy the earth by water. Then there is the prophecy of Noah concerning his three sons. The line of Ham came under a curse because of Ham’s sin against his father; the line of Japheth was to be enlarged and fill the earth; and the line of Shem was to be associated with spiritual blessings for all mankind. Shem is the only one who is said to have a God, and any spiritual blessings derived by Ham or Japheth must come through Shem (Genesis 9:25-27). Dispensationally, the events of chapter nine foreshadow events beyond the Flood -- beyond the Great Tribulation -- and set forth a new beginning. The government of the earth will be placed in the hands of man; and God in His covenant with Noah and every living creature concerning the Flood in Genesis 9:11-17 reveals that, in the antitype, there will never again be a time of trouble like the Great Tribulation when it too comes to pass (Matthew 24:21). Following the Great Tribulation, the curse pronounced upon the Hamitic line will be lifted (Zechariah 14:21), but the relationship of the descendants of Ham and Japheth to the descendants of Shem will remain. Abraham was a Shemite, and he was the father of the nation of Israel. During the Kingdom Age Israel will be the only nation on the face of the earth with a God, and any spiritual blessing derived by the surrounding Gentile nations will be derived through and because of Israel. It has been that way since the days of Noah’s prophecy, it remains that way today, and it will be that way in the Kingdom Age (cf. Genesis 12:1-3; Isaiah 61:9; Isaiah 62:1-7; Isaiah 65:23; Zechariah 8:22-23; John 4:22; Romans 11:11-25). 5. The Kingdom of Antichrist (Genesis 10:1-32, Genesis 11:1-32) Dispensationally, Genesis 10:1-32 and Genesis 11:1-32 foreshadow the same period of time as the preceding section (Genesis 6:1-22, Genesis 7:1-24, Genesis 8:1-22, Genesis 9:1-29) -- the Great Tribulation, followed by the restoration of Israel. After man began to multiply upon the face of the earth following the Flood, man migrated eastward from the vicinity of where the ark settled to the land of Shinar. Here man began to build the City of Babel (Babylon) and a tower (a centralized place, probably for pagan worship). This was the beginning of a kingdom established under Nimrod (Genesis 10:10; Genesis 11:1 ff). The name "Nimrod" means Rebel, and this man foreshadows the coming man of sin who will also establish his kingdom in Babylon. It appears that Nimrod had in mind a worldwide kingdom with its center in Babylon (Genesis 10:10-12; Genesis 11:4). And this is exactly what the man of sin, the last king of Babylon, will effect. The Lord put a stop to the first kingdom of Babylon, as He will put a stop to the last kingdom of Babylon. The Lord came down to see "the city and the tower, which the children of men builded." He then confounded their language and scattered them abroad upon the face of the earth. This was followed by a division of the earth itself into various continents and islands, separating man geographically by oceans and seas. Events in both Genesis 10:1-32 and Genesis 11:1-32 cover the same period of time. Chapter ten reveals how the earth was divided, and chapter eleven reveals why the earth was divided. The Hebrew word for "divided" in Genesis 10:5, Genesis 10:32 means (within the context) to be separated by languages, but the Hebrew word for "divided" in Genesis 10:25 is an entirely different word and means, more specifically, to be separated by waterways. Thus, we have here the very simple Biblical answer to the multiplicity of languages and the disbursement of individuals throughout the world. Man didn’t migrate from a central point and cross oceans and seas on rafts or ice coverings to populate various continents and islands. Man was driven from a central point to various points on the one existing land mass. Then, this one mass was divided into a multiplicity of masses, separating men on the earth geographically. Men with their various languages were, in this manner, separated one from the other and populated the numerous land masses (continents and islands) upon which they dwelled at the time the earth was divided by waterways (oceans, seas). All of this took place as a result of the first king of Babylon and his ambitions. Following the appearance of the last king of Babylon and his overthrow, there will be a reversal of what occurred in Genesis, Genesis 10:1-32 and Genesis 11:1-32. There will come into existence a kingdom on earth with a centralized place of government and worship, but this place will be Jerusalem, not Babylon. God will restore unto the nations a "pure language" (Zephaniah 3:9), and a unity of mankind -- which Nimrod vainly sought to effect, and which the man of sin will vainly seek to effect -- will be brought to pass under Jesus the Christ. Worldwide geographical changes will also be the order of the day when Christ returns. The "restitution of all things" (Acts 3:21) necessitates that the present continents and islands be rejoined once again, forming one land mass as it was in the beginning. The present division of the earth by languages and waterways is only for the time between the days of Peleg (Genesis 10:25) and the day when the Son of Man is revealed. 6. The Restoration of Israel (Genesis 11:1-32, Genesis 12:1-20 a) The call and removal of Abraham from among the nations follows the overthrow of Nimrod’s kingdom of Babylon. Thus will it be when God reaches out to take His people, Israel, the descendants of Abraham, from among the Gentiles once again. The kingdom of Babylon under Antichrist will be overthrown (Revelation 18:1 ff), followed by the call and removal of the descendants of Abraham from among the nations of the world. God dealt with Abraham in Haran after his removal from among the nations but before his entrance into the land (Genesis 11:31; Acts 7:2-4 a), and God will deal with Israel "in the wilderness of the people" after the nation’s removal from among the Gentiles but before the nation’s entrance into the land (Ezekiel 20:33-38). Then in chapter twelve we find the statement, "and they went forth to go into the land of Canaan; and into the land of Canaan they came" (Genesis 12:5 b), an event which foreshadows Israel’s going forth into the land of Canaan yet future (Ezekiel 36:24). Concluding Thoughts: Thus, the opening chapters of Genesis serve a dual purpose: These chapters 1) supply information which God wants His people to know about the first 2,000 years of human history, and 2) the revelation of man’s history during this period has been arranged in a manner to provide great spiritual truths concerning God’s plans and purposes for the ages. In one sense, the opening chapters of Genesis supply the foundation upon which the remaining chapters of this book rest; in another sense, the Book of Genesis as a whole supplies the foundation upon which the remainder of Scripture rests. This is the Divinely ordained manner in which the Omniscient God has seen fit to make His Revelation known to man. ======================================================================== CHAPTER 7: 01.05. FROM UR TO CANAAN ======================================================================== 5 From Ur to Canaan By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise (Hebrews 11:8-9). The history of Abraham constitutes the third of three major beginnings pertaining to man in the Book of Genesis. There is the beginning of the human race in Adam immediately after the restoration of the ruined earth, the new beginning of the human race in Noah and his sons on the post-diluvian earth, and the beginning of the nation of Israel in Abraham. Christians -- forming the "one new man" in Christ, the heavenly seed of Abraham -- also constitute the third of three major beginnings in the human race. There is the creation in Adam, the creation in Jacob, and the new creation in Christ, i.e., the Gentile, the Jew, and the Christian (a new creation taken from both of the former two creations). Leading into the days of Abraham and the new beginning in Abraham, Scripture presents a number of analogies between the beginning of the human race in Adam and the new beginning of the human race in Noah. These analogies form part of the foundational material in the first eleven chapters of Genesis -- chapters which furnish background material for, logically lead into, and place all Scripture beyond that point (beginning with the call of Abraham) in its proper perspective. An understanding of the material in these first eleven chapters is fundamental and primary, not only to provide a proper foundation for a correct understanding of the remainder of Genesis, but also to provide a proper foundation for a correct understanding of the remainder of Scripture beyond Genesis as well. God’s Revelation to man is progressive in the sense that foundational truths were laid in the beginning, and God does not continue to lay these foundations throughout His Word. Rather, He builds upon these foundations, providing a progressive framework of spiritual truths. Jesus did not fortuitously begin with the writings of "Moses" (Gen. - Deut.) before expounding upon the writings of "all the prophets" (the remainder of the Old Testament) when He presented what the Scriptures revealed concerning Himself to the disciples on the road to Emmaus in Luke 24:1-53. He began at the correct place to properly expound Scripture. (There are actually two revealed beginnings in the construction of the Greek text in Luke 24:27 -- first, "Moses"; then, "all the prophets.") Jesus laid the foundation (drawing from the writings of Moses); He then built upon the foundation (drawing from the writings of all the prophets); and, subsequently, "their eyes were opened, and they knew him" (Luke 24:31). In similar fashion, the new beginning in Abraham placed in its proper perspective necessitates an understanding of events surrounding the prior two beginnings in the human race. Thus, the first part of our present study will deal with certain aspects of the beginning in Adam and the subsequent new beginning in Noah. Adam and Noah 1) Adam was placed on an earth which had previously been dealt with by God in judgment -- a destruction by water (Genesis 1:2 a). Noah came out of the ark onto an earth which, as in Adam’s day, had previously been dealt with by God in judgment -- a destruction by water (Genesis 6:1-22; Genesis 7:1-24; Genesis 8:1-22; Genesis 9:1-29). 2) Adam was told to be "fruitful, and multiply, and replenish the earth" (Genesis 1:28 a). Adam was also told to "subdue" and "have dominion over the earth (Genesis 1:28 b), but Adam never realized this dominion. The sin of Adam brought about his disqualification to occupy the very position for which he had been created. Noah, as Adam, was also told to be "fruitful, and multiply, and replenish the earth" (Genesis 9:1); but Noah was not told to "subdue" and "rule" the earth, because Noah in his fallen state could not. The power to exercise human government was placed in the hands of man following the Flood, but this government was confined to man administering affairs among himself, not ruling the earth in Satan’s stead. 3) Adam found himself naked, and he was covered by another. Through comparing Scripture with Scripture it appears evident that before Adam’s sin the bodies of Adam and Eve were covered with an enswathement of glory. And, as is clearly revealed within the framework of man’s redemption, this was apparently a glory which emanated from within. God created man in His Own image, after His likeness, and God Himself is clothed "with light as with a garment" (Genesis 1:26-27; Psalms 104:2). The correct Scriptural position is to look upon man as also clothed at the time of his creation, after God’s likeness. Man retained the complete image and likeness of God from the point of creation until the fall, and at the time of the fall man lost something which he possessed pertaining to God’s likeness. Through sin Adam and Eve lost the covering of pristine glory. They became in the likeness of what some call "the fallen image," and the first thing they tried to do was replace this covering with "fig leaves." But God would recognize no covering in the absence of the glory apart from that covering associated with shed blood. Thus, God slew innocent animals and clothed Adam and Eve with "coats of skins." From Adam to Moses there existed a reign of death (Romans 5:14). This reign of death lasted from the time the glory was lost during Adam’s day to the time the glory was restored (but not as a covering for man) during Moses’ day. The primary definition of death in Scripture is "separation from God." The "glory" which Adam and Eve lost was associated with God’s Divine presence, as was the glory which was restored during Moses’ day (cf. Genesis 2:17; Genesis 3:7-8; Genesis 3:19; Genesis 34:1-31; Genesis 35:1-29; Genesis 36:1-43; Genesis 37:1-36; Genesis 38:1-30). "Death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression" simply because man during this time was separated from the glory and, thus, separated from God. God sent His Son to this earth "in the likeness of sinful flesh" (Romans 8:3). What is meant by the expression "sinful flesh"? Why is "flesh" in Scripture so readily associated with sin? (Note Exodus 16:3; Romans 8:8-13; Galatians 5:16 ff; Ephesians 2:3.) "Sinful flesh" is flesh not clothed with the enswathement of glory as God originally intended, and, thus, performing an act in the energy of the flesh is simply performing an act apart from God and His leadership. God’s Son coming to this earth "in the likeness of sinful flesh" to effect man’s redemption was a manifestation of a member of the Godhead in a body which lacked the enswathement of glory. A knowledge of this fact will shed light upon the reason for the incarnation, which is the first thing mentioned in "the mystery of godliness" in 1 Timothy 3:16. During the period of time Christ was on earth, except for the experience on the Mount of Transfiguration (Matthew 17:1-8), He dwelled among men apart from this glory. The glory of God was absent from the temple during this time. Thus, even with the Messiah Himself, very God of very God, in the camp of Israel, there was no glory. Christ on Calvary’s Cross was stripped naked, exposing the flesh without the covering of glory; and, in this ignominiously shameful fashion He bore the sins of the world in His Own body. Is it any wonder that Scripture is replete with prophecies concerning the fact that the same scenes which witnessed His ignominy and shame will also one day witness His glory and exaltation? At the time of His ascension Christ was "received up into glory" (note that this is the last thing mentioned in "the mystery of godliness" in 1 Timothy 3:16). Christ is in heaven today in His glorified body. He has a body with the glory emanating from within and manifested outwardly. This fact is derived from the use of the Greek word metamorphoo, translated "transfigured," in Matthew 17:2. The scene on the Mount of Transfiguration has to do with "the Son of man coming in his kingdom" (Matthew 16:28; cf. 2 Peter 1:16-17). The word metamorphoo, from which we derive the English word "metamorphosis," refers to a change emanating from within. This is the same word used in Romans 12:2 relative to Christians, and the present change for Christians is inward alone (cf. 2 Corinthians 4:16; Colossians 3:10). There is a present outworking of the metamorphosis in the life of a Christian, but this outworking (resulting in fruit-bearing for the kingdom) does not effect an outward change during the present day and time, for we continue to reside in an unchanged body of death. So long as we continue in this body of death the change will remain inward, but the completion of the metamorphosis necessitates an outward change which emanates from the inward change. This will occur at the time our bodies are redeemed, when we put off this body of death and receive a body like unto the body of Christ -- a glorified body. Then and only then will the metamorphosis be complete; and redeemed man, as Adam in the beginning, and as God originally intended, will possess a body covered with an enswathement of glory which emanates from within. Noah, as Adam, was also found naked, and he was covered by others. Noah’s uncovering resulted from his becoming drunk through drinking wine from the vineyard; and the sin associated with what then transpired was not Noah’s drunkenness, but Ham looking upon his father’s nakedness. The implication clearly appears to be that with the loss of the canopy of water above the earth at the time of the Flood (changing the process of actinism [radiant energy with produces chemical changes on the earth, derived from the sun’s actinic rays]), the wine from the vineyard underwent a chemical change. Fermentation, a chemical change apparently unknown to man until after the Flood, came into existence as a result of the actinic rays of the sun being allowed to penetrate through to the earth. Wine produced before the Flood (lacking this chemical change due to the absence of actinic rays) would not ferment and produce drunkenness, but would be of a similar nature to the wine which Christ made at the marriage feast in Cana of Galilee (John 2:1-11). However, wine produced after the Flood (with the presence of actinic rays), as today under the same conditions, would ferment and produce drunkenness. Thus, Noah’s drunken state and the absence of any condemnation in connection with his drunkenness would appear to emanate from the fact that, in all probability, he did not realize that this change had occurred. Ham’s sin was more than just a passing glance at his father’s nakedness. Ham did something to Noah in his uncovered, drunken state (Genesis 9:24). Many of the old Hebrew rabbis taught that Ham committed a homosexual act with his father; other Hebrew rabbis taught that Ham emasculated his father. Either would be an abominable act, and the end result of Ham’s sin was a curse pronounced upon his lineage by Noah. After Ham had committed the transgression against his father, Noah was covered with a garment by his other two sons. They went backward, refusing to gaze upon an end result of Adam’s loss of the covering of glory over 1,600 years before, and covered their father’s nakedness. Noah’s prophecy concerning the destiny of his sons and their progeny then follows. 4) Following Adam’s nakedness and subsequent covering, a prophecy concerning the outline of redemption was given (Genesis 3:15). Both advents of Messiah are in view in this passage. And, although the price for man’s redemption was paid at Messiah’s first advent, redemption will not be complete until He returns to reign over the earth. In like manner, following Noah’s nakedness and subsequent covering, a prophecy concerning the outline of redemption was given (Genesis 9:26-27). All Scriptural blessings were prophesied to come through Shem, the youngest son of Noah. Abraham was a descendant of Shem, the nation of Israel sprang from the loins of Abraham, and Jesus Christ is the greater Son of Abraham. Within the framework of redemption from Adam through Noah and Abraham there is an interesting tripartite relationship existing among these three individuals. Not only are there three individuals involved overall, but there are also three sets of individuals with three individuals in each set. And within this triune, symmetrical arrangement of individuals one cannot help but see a Divine order throughout. Adam had three sons (Cain, Abel, and Seth), and the promised Seed from Adam to Noah came through the youngest son; Noah had three sons (Shem, Ham, and Japheth), and the promised Seed from Noah to Abraham came through the youngest son; Abraham himself was the youngest of three sons (Abraham, Nahor, and Haran), and he was the channel through whom the promised Seed came. "Three" is the number in Scripture associated with the Godhead, showing in this instance, Divine perfection in the Genesis arrangement culminating in a member of the Godhead becoming flesh and dwelling among men (John 1:14). The Call of Abraham Abraham, at the time of his call, was an idol worshipper in Ur of the Chaldees. He was called at the age of seventy (cf. Genesis 12:1-4; Genesis 15:13-14; Genesis 23:4; Genesis 37:1; Genesis 47:9; Acts 7:2-6; Galatians 3:17-18), which was 422 years following the Flood. The "God of glory" appeared unto Abraham (Acts 7:2). This was in sharp contrast to the "other gods" Abraham has served in Ur (Joshua 24:2; Joshua 24:14). The Divine title "God of glory" is found only one other place in Scripture (Psalms 29:3). Psalms 29:1-11 is a Messianic Psalm, and, thus, the Divine title "God of glory" is clearly a Messianic title (Psalms 29:10). Note also the title "King of glory" in Psalms 24:7-10. Psalms 22:1-31; Psalms 23:1-6; Psalms 24:1-10 form a trilogy presenting the Good Shepherd Who gave His life for the sheep (Psalms 22:1-31), the Great Shepherd Who presently makes provision for the sheep (Psalms 23:1-6), and the Chief Shepherd Who will return to gather His sheep and reign over the earth (Psalms 24:1-10). The appearance of the "God of glory" to Abraham was the first recorded appearance of God to man since the banishing of Adam and Eve from Eden 2,000 years prior to this time. God revealed certain things to man between these two times (e.g., Abel, Enoch, Noah), but there is no record that He appeared to any of these individuals. Abraham was called for a purpose, and this purpose had to do with redemption. The ultimate purpose of God’s call was set forth at the very beginning in the title "God of glory." The glory which man lost in Eden reappeared at this point in Biblical history in connection with the one man through whom redemption would ultimately be accomplished; and this glory, set forth in a Divine, Messianic title, points to that future day when redemption will be complete and the glory will be restored. The time of the restoration of all things is yet future. During that future time redemption through the call of Abraham and God’s revelation of Himself to Abraham as the "God of glory" will be fully realized. That will be a day, unlike the present day, when the "King of glory" will be known among all nations and God’s original purpose in the creation of man will be realized. During the present day and time God finds unsaved man in the same place that He found Abraham -- in Ur of the Chaldees. The word "Ur" means flame, referring to judgment (cf. Genesis 3:24; Isaiah 5:24; Isaiah 29:6; Ezekiel 20:47; Luke 16:24; Revelation 19:12); and the word "Chaldee" means destruction. Thus, unsaved man is in the place of judgment awaiting destruction. This is the current status and future outlook for the present world system with its inhabitants (Revelation 11:15-18; Revelation 14:14-20; Revelation 19:11 ff). After an individual today has been "called," "saved," "born from above," the command is the same as the command which came to Abraham 4,000 years ago -- "Separate yourself from the things of Ur in the land of Chaldea, and go into another land that I will show you." Christians, as Abraham, have been called for a purpose. And, as the purpose of Abraham’s call involved redemption in connection with the restoration of all things, the Christians’ call, likewise, involves redemption in connection with the restoration of all things. Christians have not been saved to remain in the land typified by Ur, which is not only under God’s judgment, but is also soon to be destroyed. Christians have been saved to separate themselves from this land and set their goal on another land. The Christians’ calling involves far more than the salvation of the spirit (present); it also involves the salvation of both body and soul (future). Journey Toward the Land Abraham acted "by faith." He believed God, departed from Ur, and set out on a journey toward the promised land of Canaan. However, Abraham was only partially obedient to God’s command. God had told Abraham, "Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee" (Genesis 12:1). Abraham was obedient in departing from Ur and heading toward Canaan, but he was disobedient in taking his father, Terah, and his nephew, Lot, with him. Enroute to Canaan they came to Haran, which was a village north of Canaan at the upper end of the Euphrates River valley. At this place God stopped Abraham, and he spent several years (probably three or four) in Haran. The name "Haran" means dry or parched. God brought Abraham to a complete standstill, and he spent the time in Haran in a fruitless condition going nowhere. Abraham was allowed to leave Haran only after his father, Terah, had died. Terah had not been called with Abraham. He was associated with Ur of the Chaldees and its idol worship. Abraham had taken part of that associated with Ur along with him on his journey toward Canaan. Thus, Terah had to be put aside before Abraham could continue toward the country to which God had called him. Abraham’s departure from Ur and journey toward Canaan is not only a type of Israel’s future restoration to the land of Israel, but it is also a type of the journey in which Christians are presently engaged. We, as Abraham, have been called to separate ourselves from the things associated with Ur and go unto a land which God will show us. The parallel type, which presents a different facet of this same truth, is the exodus from Egypt under Moses and the journey toward the land of Canaan. The Israelites had been delivered from ur for a purpose. Thus, in the antitype, Christians have been delivered from Egypt, from Ur, for a purpose; and, as in the types, that purpose involves entrance into a land set before us. The land of Canaan was the earthly habitation and inheritance to which Abraham, and later those under Moses, had been called. But the Christians’ calling is heavenly and has to do with a heavenly habitation and inheritance. Abraham was called out from one part of the earth to dwell in another part of the earth; but Christians, under the leadership of the Lord, are being called out from the earth to dwell in the heavens. Abraham’s experiences in Haran set forth things which must transpire in the lives of Christians on the journey toward their heavenly inheritance. In Haran there was a funeral. Abraham had been stopped at this place until that which was associated with Ur and the idolatry therein had been put aside via death. Christians retain the old man, the old nature (associated with Ur), at the point of their salvation; and God’s command concerning the old man is to "mortify" the deeds of the flesh. That is, there are to be funerals in the lives of Christians relative to the things emanating from the old man. The fact that Terah (associated with Ur) died in Haran points to one facet of the type, and the fact that Lot (also associated with Ur, later typifying the fleshly, carnal believer) continued with Abraham (Genesis 12:5) points to another facet of the type. The death of Terah sets forth spiritual truths concerning the necessity of putting off the things pertaining to the man of flesh, but Lot continuing with Abraham sets forth additional spiritual truths concerning the ever-present status of the man of flesh during a Christian’s entire pilgrim journey. The old nature can never be eradicated in the life of a believer during the present day and time. We reside in a body of death, and the old nature will remain with us throughout the entire duration of our present Christian life. But the old man, according to the former manner of life, is to be put off; he is to be kept in a constant state of mortification; the new man is to be put on; and Christians are to walk in newness of life (Romans 6:4-6; Romans 8:13; Ephesians 4:22-24; Colossians 3:5; Colossians 3:9-10). A Christian failing to heed the clear command of God will be stopped in Haran on his journey toward the land which God has promised, and until there are funerals in his life he will remain in the parched, dry place of unfruitfulness. Entrance into the Land After there had been a funeral in Haran, then, and only then, did God allow Abraham to proceed farther. The Record states that when Abraham and his household departed from Haran, "they went forth to go into the land of Canaan; and into the land of Canaan they came" (Genesis 12:5). The land of Canaan was the goal toward which Abraham moved. He had traveled a long distance over a lengthy period of time on the journey. He had been stopped for a time in Haran, but Abraham kept his eyes fixed on the goal of his calling. Once God allowed him to move on, he departed from Haran and entered into the land of Canaan. Once in the land of Canaan, Abraham first came to "Sichem" (Shechem), which means shoulder or ridge. Sichem signifies the place of strength. He then came to "Moreh," which means teacher. Moreh signifies the place of instruction. The Lord then appeared to Abraham, reaffirmed the land portion of the Abrahamic covenant, and moved Abraham "unto a mountain" between Bethel and Hai (Ai). Here Abraham pitched his tent, built an altar, and called upon the name of the Lord (Genesis 12:6-8). A "mountain" in Scripture signifies a kingdom; "Bethel" means house of God; and "Hai" means ruin. Everything about Abraham’s journey toward the promised land and his entrance into the land are fraught with deep spiritual truths concerning a Christian’s present pilgrim walk. Once an individual has departed from Ur and the funeral has taken place in Haran, forward progress can begin. The Christian can then move on toward the place of strength and instruction (Sichem and Moreh), and then onto the mountain between the house of God (Bethel) and the place of ruin (Hai). The Christian during his pilgrim journey, as Abraham, is to dwell on the mountain between Bethel and Hai (note that Abraham was a pilgrim dwelling in tents; cf. Genesis 17:8; Genesis 37:1; Genesis 47:9; Exodus 6:3-4; Acts 7:5). Things associated with the old creation (Hai) are on one side, and things associated with the new creation (Bethel) are on the other side. The first type in Scripture pertaining to redemption, establishing an unchangeable pattern, is set forth in the restoration of the ruined creation in Genesis 1:1-31. With the creation in a ruined state (wrought through an act of Satan), "darkness was upon the face of the deep." Then, to effect a beginning in the restoration of the ruined creation, "the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light." God did not remove the darkness, but He placed light alongside the darkness and "divided the light from the darkness." Then God set about to complete the work which he had begun on the first day, climaxed by His crowning work on the sixth day, the creation of man to rule the earth (Genesis 1:2-27). Thus it is in any subsequent type throughout Scripture (such as our text from Genesis, chapter twelve), as well as in the antitype today. Darkness alone exists in the ruined creation (wrought through an act of Satan), until the Spirit of God performs a work in the individual. Through this act of the Spirit of God, man is born from above. God places the new nature (light) alongside the old nature (darkness) and divides "the light from the darkness." Bethel and Hai -- pointing to the light and the darkness, the new nature and the old nature -- must exist side by side throughout the entire duration of a Christian’s present pilgrim journey. And the initial act of the Spirit in man (producing the birth from above) begins a work, as in Genesis 1:2-5, which He will perform "until the day of Jesus Christ" (Php 1:6), climaxing with the long-awaited realization for the creation of man in Genesis 1:26-27 -- man ruling the earth as God originally intended. Christians receive strength and guidance at Sichem and Moreh. Such strength and guidance are received only from the Lord through dwelling in His Word. The reason for this strength and guidance is to equip us to dwell on the mountain between Bethel and Hai. And so long as we are in this body of death, the things of Hai will remain. But we are not to look toward Hai. Rather, we are to look toward Bethel. Victory comes through being strengthened in the Word, guided by the Lord, dwelling on the mountain, turning from Hai, and looking toward Bethel. Just as Abraham and his seed received no inheritance in the land during their past pilgrim journey, Christians likewise receive no inheritance during their present pilgrim journey. But just as Abraham and his seed will be raised up to inherit the land of their pilgrimage yet future, Christians likewise will be raised up to inherit the land of their pilgrimage yet future. These inheritances are earthly (for Israel), and heavenly (for Christians), and will be realized in the coming age. ======================================================================== CHAPTER 8: 01.06. CANAAN AND THE JORDAN PLAIN ======================================================================== 6 Canaan and the Jordan Plain By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: For he looked for a city which hath foundations, whose builder and maker is God (Hebrews 11:8-10). And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; And delivered just Lot, vexed with the filthy conversation of the wicked. For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds (2 Peter 2:6-8). The experiences of Abraham and Lot in their relationship one to the other and the experiences of Isaac and Ishmael in their relationship one to the other constitute the two main antithetical sections of Scripture in Genesis, chapters twelve through twenty-five. Both of these sections present basic, fundamental truths which must be understood if one is to possess a proper grasp of the Biblical teaching surrounding a Christian’s present pilgrim walk in relation to the inheritance lying out in the future. Our current study will be in the first antithetical section (the experiences of Abraham and Lot); our next study will be in the second antithetical section (the experiences of Isaac and Ishmael). Journey into Egypt After Abraham had entered the land of Canaan and passed through certain experiences at Sichem, Moreh, and on the mountain between Bethel and Hai, he continued his pilgrim journey, moving toward the south. However, the Lord had not yet commanded Abraham to traverse the land, for Lot was still associated with Abraham in his travels (cf. Genesis 12:8-9; Genesis 13:17-18). The fleshly man (Lot) cannot accompany the spiritual man (Abraham) as he moves throughout the land under the leadership of the Lord. Abraham had been called alone. And so long as Lot remained with Abraham, there could be no command from the Lord to traverse the land. As Abraham journeyed toward the south, moving ahead of the Lord’s leadership, a great famine arose. Rather than looking to the lord and returning to Bethel, Abraham went down into Egypt for help. In Scripture, "Egypt" is always a type of the world. The spiritual man and the fleshly man sought to traverse the land together, contrary to the will of God. And, instead of the spiritual man elevating the fleshly man to his level (an impossibility), the fleshly man dragged the spiritual man down to his level. The people of God while in Egypt are always pictured as being out of place and in need of deliverance. The descendants of Abraham during Jacob’s day were allowed to go down into Egypt, but God later raised up a prophet to deliver them. The Exodus from Egypt under Moses constitutes one of the great dual types in Scripture. This Exodus points to deliverance from that which Egypt typifies for both the heavenly seed and the earthly seed of Abraham. The One Who is greater than Moses is presently effecting a deliverance for the heavenly seed of Abraham (Christians delivered from this present world system), and He will, in the immediate future, effect a deliverance for the earthly seed of Abraham (Israelites delivered from a worldwide dispersion). The journey into Egypt from the land of Canaan, as the journey to Jericho from any part of the land, is always down. Turning to Egypt for help in time of need is equivalent to turning to man, relying upon the world, rather than the Lord to supply one’s needs. And the Scripture states, "Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots; because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord" (Isaiah 31:1). The famine had been sent to teach Abraham valuable lessons concerning the pilgrim walk by faith, and the consequences of his resort to fleshly means to escape the famine by going down into Egypt were of such a durative nature that they remain with us even to the present time -- 4,000 years later. Not only did Abraham become rich in cattle and goods while in Egypt, which later became the occasion for strife between Abraham’s and Lot’s herdsmen, but it is apparent that Abraham also acquired Hagar during this time. Abraham subsequently fathered two sons -- one by Hagar (Ishmael), and the other by Sarah (Isaac). In Scripture, Ishmael is called "the son of the bondwoman," and Isaac is called "the son of the freewoman" (Galatians 4:30). Isaac was born fourteen years after Ishmael; and from the birth of Isaac, until today, Ishmael and his descendants have been a thorn in the side of Isaac and his descendants. The present trouble in the Middle East between the Arabs (descendants of Ishmael) and the Jews (descendants of Isaac) can be traced all the way back to Abraham’s descent into Egypt. Not only this, but the Moslem religion, a Satanic masterpiece which enslaves millions, was brought into existence through a descendant of Ishmael. Return to Bethel After certain problems had arisen between Abraham and the house of Pharaoh, Abraham was sent away and "went up out of Egypt." His journey carried him back to the place on the mountain between Bethel and Hai where he had pitched his tent "at the beginning." This was "the place of the altar," and here, as before, "Abraham called on the name of the Lord" (Genesis 13:1-4). Abraham had begun journeying throughout the land ahead of the Lord’s leadership, and, although he learned a number of valuable lessons during the time he was away from the mount between Bethel and Hai, these lessons were learned at a tremendous expense. Christians, as Abraham, dwelling on the mount between Bethel and Hai are confronted with the ever-present danger of moving ahead of the Lord’s leadership and subsequently turning to the world, the arm of flesh, when problems begin to arise. The old man (Hai) is always present, and the world (Egypt) with its pseudo help is ever nearby. But our eyes are to be fixed on Bethel, not on Hai; and our every need is to be derived from the Lord, not the world (Php 4:19). God in His infinite wisdom knows what man needs, but the trouble lies in the fact that man in his finite wisdom too often thinks he knows what he needs, and acts accordingly. Should the Christian slip and go down to Egypt for help, he, as Abraham, can return to the mount. He can come up out of Egypt and return to Bethel -- the place of the altar. He can claim 1 John 1:9 : "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." But, as in Abraham’s case, journeys into Egypt are always made at an expense. The Christian can receive forgiveness and be restored to fellowship on the mount, but he cannot erase the events which transpired during the time he spent in Egypt. Abraham’s Continued Pilgrim Journey After Abraham came out of Egypt and returned to the mountain between Bethel and Hai there arose a strife between the herdsmen of Abraham’s cattle and the herdsmen of Lot’s cattle. Lot had gone down into Egypt with Abraham during the time of famine, and, along with Abraham, had become wealthy in flocks and herds. Thus, even though Abraham had returned to Bethel, that which he acquired while in Egypt became the occasion for strife. In order to separate the herdsmen and stop the strife, Abraham magnanimously offered Lot his choice of any part of the land in which to dwell. Lot, lifting up his eyes and seeing the well-watered plain of Jordan, chose this site; and Abraham and Lot separated themselves one from the other (Genesis 13:5-11). Abraham continued to dwell as a pilgrim "in the land of Canaan," and Lot began to dwell as a man of the world "in the cities of the plain, and pitched his tent toward Sodom." The Lord then spoke to Abraham and reaffirmed two aspects of the Abrahamic covenant: "Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered" (Genesis 13:14-16; cf. Genesis 12:1-2). Abraham, as yet, possessed no seed to fulfill these promises. But the Word of God stands sure. That which God has promised will be brought to pass. Abraham would have a son, and the descendants of Abraham through this son would possess the land in the Abrahamic covenant and be multiplied according to the promise in this covenant. Abraham was then told to journey throughout the land, "in the length of it and in the breadth of it." This was a command which Abraham had heretofore not received. And "Abraham removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the Lord." Abraham was now to become more intimately associated with the Land. He was now in a position to traverse the land. And in so doing, Abraham changed his dwelling place from the mount between Bethel and Hai to the plain of Mamre in Hebron (Genesis 13:17-18). "Mamre" means fatness or strength, and "Hebron" means fellowship. Only after Lot had been separated from Abraham does the fatness of the land, the strength to take the land, and fellowship with the Lord come into full view. The spiritual man alone possesses an inheritance in the land. Lot was associated with the world, and, even though he was a believer, Abraham had been called alone (2 Peter 2:7-8; Isaiah 51:2). Lot is noticeably absent in any blessing or promise associated with the land (cf. Genesis 12:7; Genesis 13:14-18; Genesis 14:18-19). Thus, Abraham could not traverse the land under the leadership of the Lord so long as Lot remained with him. But once they were separated, then the command came: "Arise, walk through the land..." From this point, Lot (representing the carnal believer) progressively became more intimately associated with the cities of the plain, and Abraham (representing the spiritual believer) progressively became more intimately associated with the land of Canaan. Hebron Hebron, the place where Abraham moved his tent, signifying fellowship with the Lord, was later to become the inheritance of Caleb who came out of Egypt under Moses. Caleb, along with Joshua, was allowed to enter the land and obtain the inheritance to which he had been called because he had believed the Lord concerning the land. Forty-five years before this, at Kadesh-Barnea, Caleb had told the Israelites, "Let us go up at once, and possess it [the land of Canaan]; for we are well able to overcome it [the inhabitants in the land]" (Numbers 13:30). But the Israelites refused, and during the intervening thirty-eight and one-half years spent in the wilderness between Egypt and Canaan God overthrew an entire generation. Then, after the second generation of Israelites (along with Caleb and Joshua) had entered and conquered the land, Caleb was allowed to obtain his inheritance. Following this conquest of the land, Caleb said, "Now therefore give me this mountain, whereof the Lord spake in that day..." And we read that "Hebron therefore became the inheritance of Caleb...because that he wholly followed the Lord God of Israel...And the land had rest from war" (Joshua 14:7-15). Abraham and Caleb in their individual relationships to Hebron set forth different facets of the same basic, overall type. Abraham was a stranger and sojourner in the land, and there was war during the time Abraham sojourned in Hebron (Genesis 14:1 ff); but Caleb actually came into possession of his inheritance in Hebron, and wars ceased. Thus, in the antitype, this part of Caleb’s experience moves to a time beyond the experience of Abraham. Abraham’s sojourn in the land points to the Christians’ present sojourn in the land. There is a present battle, and this battle is being waged against those currently inhabiting the land of our inheritance (Ephesians 6:11-17). Our inheritance, unlike Israel’s, is heavenly; and the present inhabitants of this heavenly land are Satan and his angels. This is the reason that the Christians’ warfare is not "against flesh and blood [for that would be an earthly inheritance], but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places [against Satan and his angels, who rule this world from the heavens]" (Ephesians 6:12). "It [the land of our inheritance] is no region of unreal phantoms, as many imagine; but the home of appalling spiritual energies, extreme in their hostility to the inhabitants of our planet, because they are well aware, that God is calling out and preparing a people from among us to go up and possess their Place and Kingdom" (G. H. Pember). Caleb’s possession of the inheritance points forward to the day following Satan and his angels being cast out of the heavens (Revelation 12:7 ff) -- the day when Christians will come into possession of the inheritance for which they have fought. When Christ takes the kingdom in that coming day, He, rather than Satan, will rule from the heavens over the earth. A new Messiah, the One Whose right it is to rule and reign, will then occupy the throne. And Christians who, as Caleb, had kept the goal of their calling in the forefront -- "Let us go up at once and possess it; for we are well able to overcome it" -- will then occupy positions of power and authority with Christ. Those Christians will have overcome the inhabitants in the land (Satan and his angels), and they will occupy positions of power and authority previously occupied by angels ruling under Satan. "For unto the angels hath he not put in subjection the world to come..." (Hebrews 2:5). "There exists a government of the universe conducted by great angels and their subordinates. Many of these have fallen from their original allegiance to God and prostitute their offices and powers to corrupt His realms. It is therefore inevitable that a rearrangement shall come in that heavenly government. This will be effected by Christ and His glorified followers being invested with the whole of that heavenly authority" (G. H. Lang). In Contrast to... When Abraham and Lot separated themselves one from the other, "Lot journeyed east...dwelled in the cities of the plain, and pitched his tent toward Sodom." The day arrived when Lot moved into Sodom, and Lot later found himself seated in "the gate of Sodom" (Genesis 13:11-12; Genesis 19:1). Those who sat in the gate of a city in that day transacted business on behalf of the city. Lot, through his association with the people of the plain, became interested enough in the affairs of Sodom that he eventually took up a position among the ones who controlled these affairs. Lot’s sojourn in Sodom and his relationship to Sodom continued uninterrupted until immediately before the destruction of the cities of the plain. When the time arrived for Sodom, Gomorrah, and the other cities of the plain to pass out of existence -- i.e., when the iniquity of these cities of the plain had become "full" (cf. Genesis 15:16; Genesis 18:20) -- the Lord, in the company of two angels, appeared to Abraham in the plains of Mamre and announced the impending destruction. After the two angels had left for Sodom, Abraham then began interceding with the Lord on behalf of the righteous in Sodom. The Lord stated that He would not destroy the city if ten righteous individuals could be found therein. But there were only four -- Lot, his wife, and his two virgin daughters. After they had been removed by the angels, the cities of the plain were destroyed by "brimstone and fire from the Lord out of heaven" (Genesis 18:1-33; Genesis 19:1-25; Deuteronomy 29:23). Abraham’s pilgrimage in the land is in sharp contrast to Lot’s association with the world, and, in almost every respect, a series of antithesis appears in the lives of these two men: 1) Abraham walked by faith and remained a pilgrim in the land of Canaan. Lot walked by sight and, as a man of the world, went down into the plain of Jordan. 2) Abraham’s interest lay in the land of Canaan, the land of his inheritance. Lot’s interest lay in the cities of the plain, and he possessed no inheritance in the land of Canaan. 3) Abraham was concerned with future, spiritual blessings. Lot was concerned with present, material possessions. 4) Abraham looked for a heavenly city, "which hath foundations, whose builder and maker is God." Lot looked toward an earthly city, "built" by man and later "destroyed" by God. 5) Abraham became the father of the faithful and "heir of the world" (Romans 4:13). Lot became the father of the unfaithful, and his portion was one of "shame" (Genesis 19:30 ff). Abraham’s experiences were comparable to those of Caleb and Joshua, who believed they could take the land. Caleb and Joshua ultimately came into possession of their inheritance (Joshua 14:12-14; Joshua 19:49-50), and so will Abraham (note that this can be fulfilled only by resurrection; Genesis 37:1). Lot’s experiences, on the other hand, were comparable to those of the Israelites during Moses’ day who refused to believe they could take the land. They desired to choose a new leader and return to Egypt. They, as Lot, chose an association with the world rather than the land of Canaan; they, as Lot, chose a land destined for destruction; and they, as Lot, received no inheritance in the land of Canaan. Carnal Lot -- Carnal Christians The present world system will one day be brought to an end, as Sodom, Gomorrah, and the cities of the plain were brought to an end. Jesus Himself called attention to the fact that the destruction of the cities of the plain during Lot’s day constitutes a type of the destruction which awaits this present world system "when the Son of man is revealed" (Luke 17:28 ff). The reference to Lot, his wife, and his two virgin daughters being removed from Sodom before destruction fell constitutes a clear type of Christians being removed from the earth before destruction falls. The subsequent experiences of Lot, his wife, and his two virgin daughters also constitute clear types of subsequent experiences awaiting carnal Christians. Lot has his counterpart in faithless Christians who leave the high place of their calling and settle down in the world. They forsake their pilgrim journey and begin a walk by sight. This walk always leads down -- from the mountain into the valley; this walk concerns itself with earthly things built by man; and this walk will end, not in victory, but in defeat. Because of Lot’s downward path and eventual position in Sodom -- a position among those who controlled the affairs of the city -- Lot lost his testimony for the Lord. He became involved with unbelievers in a governmental structure which awaited destruction. Thus, when it came time to leave, his own sons-in-law looked upon him as one who didn’t know what he was talking about -- trying to control the affairs of state on the one hand, and talking about the destruction of this state on the other hand (cf. James 1:8). Consequently, Lot’s sons-in-law, along with his married daughters, perished in Sodom because they wouldn’t believe Lot concerning the impending destruction (Genesis 19:14). Immediately after Lot, his wife, and his two virgin daughters had been placed outside Sodom by the two angles sent to warn them, the Lord said to Lot and his family: "Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed" (Genesis 19:17). But Lot, because of his worldly wisdom and manner of reasoning which he had acquired over the years through his association with Sodom, said: "Oh, not so, my Lord: Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die: Behold now, this city [Zoar] is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live" (Genesis 19:18-20). Lot had no desire to ascend into the mountain. He was unfamiliar with the mountain. His pilgrim journey had been spent traversing the plain. Thus, rather than ascending the mountain as the Lord commanded, Lot requested that Zoar (another city of the plain) be spared as a place for him to dwell. The Lord spared Zoar and allowed Lot to enter therein. Lot was in Zoar when the Lord rained brimstone and fire from heaven upon Sodom, Gomorrah, and the other cities of the plain. "But his wife looked back from behind him, and she became a pillar of salt" (Genesis 19:26). The Scripture states, "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God" (Luke 9:62). Lot’s wife, thus, is established in the Word of God as a monument for believers today, calling attention to the consequences of unfaithfulness (cf. Luke 17:32-33). Lot soon became afraid to dwell in Zoar, seeing that this city was no different than the other cities in which he had dwelt. He then took his two daughters and went up out of Zoar into the mountain and dwelled in a cave. This sets forth the carnal Christian’s position at the end of the age -- associated with those in the cities of the plain (a type of the present world system; cf. Daniel 3:1), but eventually dwelling on the mountain (a type of the coming kingdom; cf. Daniel 2:35) in a place of shame. There is possibly nothing more unbecoming a Christian than to involve himself (as Lot) in the affairs of the present world system. Satan is the present ruler over the kingdoms of this world. They have been delivered into his hands (Luke 4:5-6). But Christians have been delivered out of the kingdom of Satan (which includes all world kingdoms with their governmental structures, aims, goals, ambitions) and have been placed in an entirely different realm -- "the kingdom of the Son of his [God’s] love," wherein our "citizenship" lies (Colossians 1:13; Php 3:20, ASV). We are "ambassadors" to the world; we are "strangers and pilgrims" in the world (2 Corinthians 5:20; 1 Peter 2:11). These are not just mere spiritual ideas or thoughts; these are statements of fact. Christians have no business forsaking their high calling and becoming involved in something from which they have been delivered. Lot’s end was one wherein he lost his testimony, escaped Sodom empty-handed, and ultimately occupied a position of shame on the mountain, apart from an inheritance. One cannot involve himself in the affairs of the present world system (as Lot) and, at the same time remain a stranger and pilgrim in the land whereunto he has been called (as Abraham). One cannot follow after the things of the world, the flesh, and the devil (where there is no inheritance) and, in the coming day, be approved for the inheritance. To believe otherwise, one must completely ignore the Word of God. "Your concern is the kingdom of God, your city the one to come, your citizenship in heaven. Refrain, else you mar your witness to the world, that it is evil and lying under judgment. Are you not a stranger and pilgrim? Then meddle not with the world which you have left. "The world is ripening for judgment, and all your efforts cannot improve it in God’s sight. Gather out of its doomed streets as many as you can, but leave the city alone. Lot cannot mend Sodom; but Sodom can, nay will corrupt Lot" (Robert Govett). The greatest tragedy that can befall a Christian today is to find himself in a comparable position to that of Lot. Such a Christian will have prostituted his high calling by forsaking his pilgrim walk and becoming involved in a world system destined for destruction. Not only will he lose his testimony among those in the world and have an ineffective ministry, but he will also enter into the presence of the Lord naked and ashamed at the end of the age. Saved? Yes! But Abraham alone became "heir of the world." ======================================================================== CHAPTER 9: 01.07. FLESH AND SPIRIT ======================================================================== 7 Flesh and Spirit For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 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 (Galatians 4:22; Galatians 4:29-30). Abraham was called from Ur of the Chaldees to go into a land which God would show him. He was removed from an idolatrous worship in a pagan land to realize an inheritance and worship the one True and Living God in another land. Believing God, Abraham left his native land of Ur, and became a stranger and sojourner in the distant land of Canaan. Abraham received no inheritance in the land of Canaan during his earthly pilgrimage; nor did his son, Isaac; nor did Isaac’s son, Jacob; nor did Jacob’s sons, the twelve patriarchs; nor has the nation which descended from the twelve patriarchs, the nation of Israel, received this inheritance. The possession of this inheritance by Israel lies in the future and necessitates the nation’s national conversion, the resurrection of Old Testament saints, and the restoration of "the whole house of Israel" to the land covenanted to Abraham, Isaac, and Jacob. God called Abraham unto this inheritance; God has made a covenant with Abraham, Isaac, and Jacob concerning this inheritance; and "the gifts and calling of God are without repentance [a change of mind]" (Romans 11:29). God will not, God cannot, change His mind in this matter. The promises of God to Israel in the Abrahamic covenant must be fulfilled. Israel’s possession of this inheritance must ultimately be realized. In the antitype, Christians have been called unto an inheritance in a heavenly habitation. The calling associated with this inheritance, as the calling associated with Israel’s inheritance, emanates from the unchangeable God. Christians have been "sealed with the Holy Spirit of promise, which is the earnest of our inheritance [pledge that the inheritance will be received]..." (Ephesians 1:13-14). We, as Abraham, are presently strangers and sojourners, and do not receive this inheritance during out present pilgrim walk. The possession of this inheritance by Christians necessitates resurrection, rapture, and the placing of saints in heavenly places. This heavenly inheritance for Christians, as the earthly inheritance for Israel, must be realized. Promises to Abraham (Genesis 12:1-20; Genesis 13:1-18; Genesis 14:1-24; Genesis 15:1-21) Abraham was an idol worshipper in Ur of the Chaldees at the time of his call. In Ur, the Lord had said unto Abraham, "Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed" (Genesis 12:1-3). We read that Abraham, in accordance with the Lord’s command, departed from Ur; but, rather than leaving his kindred and his father’s house, he took his father (Terah) and his nephew (Lot) along with him. Neither Terah nor Lot had been called with Abraham, and this not only brought about a delay of several years in Haran awaiting Terah’s death, but it also subsequently brought about trouble in the land of Canaan as a result of Lot’s presence. When Abraham entered the land of Canaan he came first to Sichem, and then to Moreh. In Moreh the Lord appeared to Abraham for the first time since originally appearing to him in Ur. And, in this place the Lord reaffirmed the land portion of the Abrahamic covenant: "Unto thy seed will I give this land." Abraham then journeyed to a mountain between Bethel and Hai, and here he "pitched his tent," "builded an altar unto the Lord," and "called upon the name of the Lord" (Genesis 12:7-8; cf. Acts 7:2 ff). Abraham, however, did not remain on the mount, but he continued his pilgrim journey, moving "toward the south." A great famine arose while Abraham was traversing the land, and to escape the famine, he went down into Egypt. After passing through certain experiences in Egypt, Abraham came up out of Egypt and returned to the mount between Bethel and Hai. This was "the place of the altar," and here, as before, Abraham "called on the name of the Lord" (Genesis 12:9-20; Genesis 13:1-4). The next revealed event in the life of Abraham was the strife which arose between the herdsmen of Abraham’s cattle and the herdsmen of Lot’s cattle. To bring an end to the strife, Abraham and Lot separated themselves one from the other. Lot went down into the plain of Jordan to dwell among the people of the world, but Abraham remained a stranger and pilgrim in the land of Canaan. After this, the Lord once again spoke to Abraham and said, "Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee" (Genesis 13:14-17). Abraham then moved his place of habitation to the plain of Mamre in Hebron. Following the battle of the kings, and the appearance of Melchizedek (Genesis 14:1-24), the Lord once again spoke to Abraham and said, "Look now toward heaven, and tell the stars, if thou be able to number them...so shall thy seed be. Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates" (Genesis 15:5; Genesis 15:18). The Birth of Ishmael (Genesis 16:1-16) Genesis, chapter sixteen begins at a point fifteen years beyond the promise originally given to Abraham in Ur of the Chaldees. God had previously told Abraham that a child from his "own bowels" would be his heir (Genesis 15:4), and Sarah, believing the situation was hopeless insofar as bringing forth a son for Abraham herself was concerned, resorted to the arm of flesh to help God fulfill His promise. Sarah suggested to Abraham that he have a child by her handmaid, Hagar; and the child, in accord with Oriental custom, could be born unto Sarah’s lap, thus becoming her child. Abraham hearkened unto Sarah, took Hagar as his wife also, went in into her, and she conceived and later brought forth Ishmael (Genesis 16:1 ff). Hagar was an Egyptian. Thus, Abraham and Sarah, by turning to Hagar, turned to Egypt (the world, the arm of flesh) for help; and events surrounding the birth of Ishmael were simply man’s attempt through fleshly, natural means to help God bring to pass what He had promised. Abraham’s lapse of faith was the result of the ever-present man of flesh. By natural birth, Abraham’s name was "Abram" -- a name which God later changed to "Abraham." "Abram," which means father of elevation, was the name associated with the natural man; and "Abraham," which means father of a multitude, was the name associated with the spiritual man. The same truth is also set forth in the life of Jacob. By natural birth his name was "Jacob," which means supplanter, cheat. His name was later changed to "Israel," which means prince with God. "Jacob" was the name associated with the natural man, and "Israel" was the name associated with the spiritual man. The new name given to Abram, and the new name given to Jacob, produced no change in the status of the natural man. "Abraham" was still "Abram," and "Israel" was still "Jacob." (Note "Simon" who was given the name "Peter" by the Lord, but many years later referred to himself as "Simon Peter"; Matthew 16:16-18; John 1:42; 2 Peter 1:1.) The natural man and the spiritual man co-existed during Abraham’s and Jacob’s day, which is exactly the status of the believer today. All blessings of God’s people (heavenly or earthly) in relation to the land are associated with the spiritual man, not the natural. Although the Abrahamic covenant was confirmed to both Abram and Jacob before their names were changed (Genesis 15:18-21; Genesis 28:13-15), this covenant could not be realized by the natural man. Neither Abram nor Jacob could realize the promises in the covenant. Their names must be changed; the spiritual man must come into view. This is a truth which permeates all Scripture, beginning in Genesis. (A knowledge of this truth will shed light upon the reason a Christian will be given a new name immediately prior to receiving the future inheritance; Revelation 2:17; Revelation 3:12.) Accordingly, the Abrahamic covenant was reaffirmed to both Abraham and Israel immediately after their names were changed (Genesis 17:5-8; Genesis 35:10-12). Ishmael was born before Abraham’s name was changed. Isaac, on the other hand, was born after Abraham’s name was changed. Ishmael was born "after the flesh [his father’s name was Abram]," but Isaac was born "after the Spirit [his father’s name was Abraham]" (Galatians 4:29). That which emanated from the natural man (Ishmael) was rejected; God stated that His covenant would be established with Isaac alone (Genesis 17:15-21). Only the man born after the Spirit could realize the inheritance. The Birth of Isaac (Genesis 21:1-34) There are thirteen silent years between the birth of Ishmael and the time God appeared to Abraham and announced that Sarah would have a son (Genesis 16:16; Genesis 17:1 ff). Abraham was brought to a complete standstill because of Ishmael. There is not a word anywhere in Scripture about these thirteen years in the life of Abraham. They, because of Abraham’s resorting to the arm of flesh, were apparently wasted years, and are passed over without mention in the Word of God. Sarah was eighty-nine years old -- far beyond the age of childbearing -- when God appeared to Abraham and announced that she would conceive and have a son, and that He would establish His covenant with this son. When the time arrived, God restored to Sarah "according to the time of life," and "Sarah conceived, and bare Abraham a son in his old age" (Genesis 17:15-21; Genesis 18:14; Genesis 21:1-2). Isaac was born in a supernatural manner at an appointed time. He was Sarah’s own child, not one born into her lap by another. God’s way of bringing to pass what He has promised is invariably different than man’s way, and His program always runs on time, at a set time (Genesis 21:2; cf. Isaiah 55:8; Ezekiel 18:29; Galatians 4:4). God does not get in a hurry, and His plans and purposes do not change. It is man who too often ceases to wait upon the Lord and gets in a hurry. The end of all such efforts on the part of man will result in the things associated with Ishmael, and will thus be rejected by God. The true character and proper place of Ishmael in relation to Isaac were brought out at the time Isaac was weaned. When Isaac was removed from the breast and placed on solid food, Ishmael began to mock. Sarah saw Ishmael mocking and said unto Abraham, "Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac." Abraham was greatly distressed over this matter, but God told him, "Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called" (Genesis 21:8-12). The events in Genesis, chapter twenty-one set forth certain basic, unchangeable truths concerning the ever-present man of flesh and his relationship to the man of Spirit. The man of flesh knows nothing of and does not understand the man of Spirit’s growth, beginning with milk and progressing to solid food. These things are "foolishness unto him" (1 Corinthians 2:14). Thus, he, as Ishmael, persecutes the one "born after the Spirit" (Galatians 4:29). There is a constant warfare which becomes increasingly evident as the man of Spirit grows in "grace, and in the knowledge of our Lord and Saviour Jesus Christ" (Galatians 5:17; 2 Peter 3:18). And the proper place for the man of flesh is to be "cast out," for he has no inheritance with the man of Spirit (cf. Ephesians 1:11; Ephesians 1:18; Ephesians 4:22-24). The Inheritance in Genesis In the coming age there will be an earthly inheritance for Israel and a heavenly inheritance for Christians. In the earthly inheritance, Ishmael and Isaac set forth two sons of the same father -- the son of the bondwoman, and the son of the freewoman -- with only one son in line to receive the inheritance. In the heavenly inheritance, Ishmael and Isaac set forth the two natures of the believer -- the man of flesh, and the man of Spirit -- with only one man in line to receive the inheritance. 1. Israel’s Inheritance The earthly inheritance, first announced in the Abrahamic covenant, belongs exclusively to Israel. The Church occupies no part in this inheritance -- past, present, or future. The Abrahamic covenant was established with Abraham and his seed before Abraham possessed a seed to fulfill the promises in the covenant. Ishmael, Abraham’s firstborn, was rejected. He was born after the flesh, and God will not accept that which emanates from the works of the flesh. Ishmael could possess no part in the covenant promises to Abraham. But Isaac, Abraham’s second born, was born after the Spirit. He was the son of promise, and nothing emanating from fleshly means entered into his birth. Isaac alone was the accepted heir to the promises in the Abrahamic covenant. Ishmael was born fourteen years before Isaac, and so long as Ishmael was in Abraham’s tent alone there was no trouble. But when Isaac was born, the trouble began; and there was then no peace so long as Ishmael and Isaac were in the tent together. The parallel situation to Abraham’s tent, with Ishmael, and then Isaac on the inside, has been re-enacted in the world during modern times. The descendants of Ishmael (the Arabs) were in the land when a nation composed of the descendants of Isaac (the Jews) was reborn right in their midst (the rebirth of Israel, May 14, 1948). Immediately, as in the case of Ishmael and Isaac 4,000 years before, the trouble began, and it has continued to this day. Thus, the Jews and the Arabs residing together in the land covenanted to Abraham, Isaac, and Jacob, with their ever-present enmity toward one another, are merely re-enacting the age-old story of Abraham’s tent from the Book of Genesis. The descendants of both sons lay claim to the promises in the Abrahamic covenant. However, Scripture is clear concerning the identity of the true heirs to these covenant promises. The descendants of Isaac alone are in possession of these promises. Scripture is also clear on another matter. The descendants of Ishmael will dwell in the presence of and be hostile toward the descendants of Isaac throughout the present age (Genesis 16:12; cf. Genesis 25:1-5; cf. Genesis 25:17-18). The descendants of Isaac will not realize their earthly inheritance until their Messiah returns and personally places them alone in the land covenanted to Abraham, Isaac, and Jacob. 2. The Christians’ Inheritance Promises and blessings pertaining to the heavenly inheritance emanate from a time before the Christian was even brought into existence. The Old Testament is replete with Revelation concerning this inheritance. Abraham had two seed -- a heavenly and an earthly (Genesis 22:17) -- and the numerous Old Testament types deal basically with the placement of these two seed within God’s unfolding plan for the ages. Israel in time past was made the repository for all God’s promised blessings upon mankind, heavenly and earthly. Israel, however, because of her rejection of God’s Son and the proffered kingdom of the heavens, forfeited her right to participate in the heavenly blessings and associated inheritance. God then brought into existence an entirely new creation, the "one new man" in Christ, to whom this heavenly inheritance is presently being offered (cf. Matthew 21:1-43; 1 Peter 1:4-12; 1 Peter 2:9-11). Unsaved man today is in possession of the first birth alone, leaving him alienated from God, and, as Ishmael, the firstborn of Abraham, also alienated from the promised inheritance (Ephesians 2:12). Only after a person has been born from above, receiving the new nature, typified by Isaac, the second born of Abraham, does a relationship with God and the inheritance come into view: "...if children, then heirs..." (Romans 8:17). Christians alone, as Isaac, have been accepted by God as the rightful heirs; and, being of the heavenly seed of Abraham, they are in a position to participate in the inheritance (Galatians 3:29). As there was no trouble in the tent of Abraham so long as Ishmael was in the tent alone, and as there was trouble throughout the remainder of the age after Isaac appeared, thus it is with man today. Unsaved man is in possession of only one nature -- the old man (typified by Ishmael) -- and there is no warfare, because this nature exists alone. But when the new man (typified by Isaac) appears, the trouble begins. The saved man is in possession of both natures -- the old man, and the new man -- and these two natures, as Ishmael and Isaac, are at constant warfare with one another. Just as Ishmael will dwell in the midst of his brethren and be hostile toward them throughout the present age, the old and new natures of the believer will exist side by side and be hostile toward one another throughout the present age. And just as Israel will not realize her earthly inheritance until her Messiah returns and places her alone in the land, Christians will not realize their heavenly inheritance until their Messiah returns and places the "one new man" in Christ alone in heavenly places. The Inheritance in Galatians and Ephesians The Books of Galatians and Ephesians deal with a future inheritance for Christians, which is the same inheritance dealt with in relation to the heavenly seed of Abraham in Genesis 12:1-20, Genesis 13:1-18, Genesis 14:1-24, Genesis 15:1-21, Genesis 16:1-16, Genesis 17:1-27, Genesis 18:1-33, Genesis 19:1-38, Genesis 20:1-18, Genesis 21:1-34. Thus, in order to properly grasp the message in both Galatians and Ephesians, these two books must be studied in the light of what God has revealed in the Book of Genesis. Galatians is to be understood mainly in the light of the revealed history of Ishmael and Isaac, and Ephesians is to be understood mainly in the light of Abraham’s experience with the Lord in Ur of the Chaldees, his journey to the land of Canaan, and his pilgrim journey in the land of Canaan. 1. Galatians The theme of the Book of Galatians is given in Galatians 1:4 : "Who gave himself for our sins, that he might deliver us from this present evil world [’age’], according to the will of God and our Father." This is a deliverance, or rescue, from an age under the control of Satan, with a view to an inheritance in an age under the control of Christ. In revealing various truths concerning this deliverance and coming inheritance, Galatians concerns itself with two basic facts: a) Law cannot be carried over into grace, and b) the works of the flesh cannot be carried over into the fruit of the Spirit. Distinctions in these areas are taught in the lives and experiences of Ishmael and Isaac. The law and the covenants have to do with Israel. These cannot be taken from Israel and applied to Christians. This would be one form of carrying law over into grace. The law has nothing to do with Christians. Christians have been saved by grace through faith, are presently kept by grace, and the law cannot enter into this process in any form or fashion. The Book of Galatians exposes the heresy promulgated by those who seek to bring any part of the law over into Christianity. The law is the old covenant. It is associated with the earthly inheritance of Israel. However, Israel will not enter into this inheritance under the old covenant. The day is coming when God will make a new covenant with the house of Israel, and this will be brought to pass immediately before Israel enters into her earthly inheritance. The law and the covenants, thus, have nothing to do with the heavenly inheritance "reserved in heaven" for Christians (1 Peter 1:4). "Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law..." (Romans 9:4). The "covenants" and the "law" were given to Israel alone, and to associate Israel’s earthly blessings and promises with the Church’s heavenly blessings and promises will lead to confusion at almost every turn in Biblical study. The other heresy exposed in the Book of Galatians has to do with erroneous teachings or concepts concerning the "works of the flesh" and the "fruit of the Spirit." In like fashion to law and grace, fleshly things must forever remain separate and distinct from spiritual things, for the old man and the new man are completely incompatible. Chapters five and six of Galatians outline the works of the flesh and the fruit of the Spirit. Christians in Galatians 5:16 are admonished, "Walk in the Spirit, and ye shall not fulfill the lust of the flesh." In Galatians 5:19-21 the works of the flesh are enumerated, and it is specifically stated that "they [Christians] which do such things shall not inherit the kingdom of God." "Inheritance" in this chapter is inseparably linked with the "fruit of the Spirit" (associated with Isaac) in Galatians 5:22 ff, not the "works of the flesh" (associated with Ishmael) in the preceding verses. "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh [Ishmael] shall of the flesh reap corruption [no inheritance; cf. 1 Corinthians 15:50]; but he that soweth to the Spirit [Isaac] shall of the Spirit reap life everlasting [lit. ’life for the age’]" (Galatians 6:7-8). The Greek word translated "everlasting" in Galatians 6:8 refers to "a long period of time," which is not necessarily eternal, for the Greek language contains no word for eternal. The word translated "everlasting" (Gr. aionios) must always be understood in the light of its context. The duration of time intended by the word can vary, and is always governed by that to which it applies. In John 3:16, for example, it must mean "everlasting," for "everlasting life" is the only type life which can be derived through belief in God’s Son. ("In him was life..." [John 1:4]. The verb used here means that this life "always has existed, and always will exist.") In such verses as Titus 1:2; Titus 3:7 and our text in Galatians 6:8, aionios cannot mean "eternal." The context will not permit this translation. Christians do not "hope" for, "inherit" (Titus 1:2; Titus 3:7), or "reap" everlasting life, for they already possess everlasting life. "Life for the age" is the correct translation in each instance. This has to do with the coming age, in which the spiritual man will realize his inheritance. "Life for the age" and the "realization of this inheritance" are, in this respect, synonymous. 2. Ephesians The theme of the Book of Ephesians is given in Ephesians 1:3 : "Blessed be the God and the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." Ephesians deals with the saints during their present pilgrim walk in the land of their inheritance, which is in a heavenly sphere. Christians, like Abraham, are to dwell on the mount between Bethel and Hai, and in the plain of Mamre in Hebron; and Christians, like Caleb, are to war against the inhabitants of the land and ultimately realize their inheritance. Christians, constituting the "one new man" in Christ, are to keep their eyes fixed on the inheritance out ahead (Ephesians 1:10-14; Ephesians 1:17-18; Ephesians 2:5-8). The "mystery" in Ephesians 3:3 ff concerns this coming inheritance (note Ephesians 3:6). This mystery had been "hid in God" during preceding ages, but it has now been "revealed unto his holy apostles and prophets," and is to be made known even to the "principalities and powers in heavenly places" (Ephesians 3:5, Ephesians 3:9-10). Although the angels of God "desire to look into" the future salvation of the soul (1 Peter 1:9-12), the reference to the "principalities and powers in heavenly places" in Ephesians 3:10 would, contextually, appear to be a direct reference to those celestial beings who presently occupy the land of our inheritance in Ephesians 6:12, i.e., Satan and his angels. Their understanding of the mystery revolves around God’s revealed purpose for the Church. The existing warfare, thus, has knowledgeable opponents on both sides -- Christians, knowledgeable in the mystery, warring against the present occupants of the land; and Satan and his angels, also knowledgeable in the mystery, seeking by every means possible to retain their hold on the land. God has placed pastor-teachers in the Church to lead Christians into a mature knowledge of these truths. Christians are to "put off concerning the former conversation [manner of life] the old man [Ishmael], which is corrupt according to the deceitful lusts," and are to "put on the new man [Isaac], which after God is created in righteousness and true holiness." The reason: Simply because Christians who follow the works of the flesh will not, in that coming day, possess an "inheritance in the kingdom of Christ and of God" (Ephesians 4:11-16; Ephesians 4:22-24; Ephesians 5:3-5). Teachings in the Book of Ephesians, as teachings in the Book of Galatians, are drawn basically from Old Testament typology. And both books have been written for two essential purposes: a) to instruct Christians concerning the coming inheritance, and b) to warn Christians concerning the pitfalls strewn along the present pilgrim pathway. "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne" (Revelation 3:21). ======================================================================== CHAPTER 10: 01.08. OFFERING OF ISAAC ======================================================================== 8 The Offering of Isaac By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son. Of whom it was said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure (Hebrews 11:17-19). The first section in Hebrews 11:1-40 (Hebrews 11:4-16) terminates with an inheritance beyond the Flood -- that is, an inheritance beyond the Great Tribulation, in the Kingdom Age. In Hebrews 11:17 there is a new beginning in the chronological framework, which carries us once again through the same period, but from a different perspective. This section begins and ends at the same two places as the first section -- the shedding of blood, and the Messianic Era. In this section, as in the first section, Old Testament characters with their individual, peculiar experiences are used in an overall, typical framework to teach great spiritual truths. The offering of Isaac is recorded in Genesis 21:1-34. This is the second of five consecutive chapters which set forth in type the complete history of Israel and the Church, from the birth of Israel’s Messiah to that future day when Israel’s Messiah returns and restores the kingdom to Israel. These are basic, primary, fundamental chapters which must be understood if one is to have a proper grasp of God’s program for the ages. Consequently, our study of the offering of Isaac in Genesis, chapter twenty-two will include not only events in the chapter itself, but also the proper place and relationship of this chapter to the overall framework of events in Genesis 21:1-34; Genesis 22:1-24; Genesis 23:1-20; Genesis 24:1-67; Genesis 25:1-34. Overall Scope of Genesis 21:1-34; Genesis 22:1-24; Genesis 23:1-20; Genesis 24:1-67; Genesis 25:1-34 In Hebrews 11:17-19 the offering of Isaac is specifically stated to be a "type." It is a type of the offering of God’s Song of Solomon 2,000 years later. Thus, in Genesis 21:1-34, "Abraham" is a type of God the Father, and "Isaac" is a type of God the Son. It follows then in the other chapters in this overall framework of events in Genesis that the "wife of Abraham" (Genesis 21:1-34, Genesis 23:1-20, Genesis 25:1-34) is a type of the Father’s wife, the nation of Israel, and the "bride" secured for Isaac by Abraham’s servant (Genesis 24:1-67) is a type of the bride presently being secured for Christ by the Holy Spirit. 1. The Birth of Isaac (Genesis 21:1-34) Isaac was born in a supernatural manner at a set time. Sarah was barren and beyond the age of childbearing, but God intervened, restored unto Sarah "according to the time of life," and "Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him" (Genesis 17:1-7; Genesis 17:16-21; Genesis 18:10-14; Genesis 21:1-7). The birth of Jesus occurred in a supernatural manner at a set time (Galatians 4:4). "Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Spirit" (Matthew 1:18). God Himself became flesh in the person of His Son -- the God-Man (John 1:14). 2. The Offering of Isaac (Genesis 22:1-24) Abraham was instructed to offer his son for a burnt offering upon a particular mountain in the land of Moriah. After Abraham and Isaac were on the mountain, God provided a substitute. Isaac paid the penalty for sin through a ram slain in his stead -- a substitutionary atonement (Genesis 22:13). God offered His Son at Calvary on a particular mountain in the land of Moriah. Facts derived from the Biblical account indicate that God’s Son, in all likelihood, died in exactly the same place that Abraham offered his son. A substitutionary atonement was provided for man at Calvary. God Himself in the person of His Son -- the Passover Lamb -- paid the penalty for sin. God purchased man’s salvation with His Own blood (Acts 20:28). The Jewish Passover, 30 A.D., was "The day God died" -- to be raised from the dead on the third day (Genesis 22:4; Luke 24:21). 3. The Death of Sarah (Genesis 23:1-20) Following the offering of Isaac, the wife of Abraham, Sarah, died. This typifies the fact that following the offering of Jesus, the wife of God the Father, Israel, was set aside. 4. The Bride for Isaac (Genesis 24:1-67) Following the death of Sarah, Abraham sent his eldest servant into a far country to obtain a bride for Isaac. After the servant’s journey had been prospered by the Lord, he returned to Abraham’s home with the bride. This typifies the fact that following the setting aside of Israel, God the Father sent the Holy Spirit into the world (far country) to obtain a bride for His Son. After the Holy Spirit’s mission has been completed, He will return to the Father’s home with the bride. 5. The Remarriage of Abraham (Genesis 25:1-34) Following the completion of his servant’s mission in the far country, Abraham again took a wife. Abraham’s second wife, Keturah, was far more fruitful in childbearing than Sarah. This typifies the fact that after the completion of the Holy Spirit’s mission in the far country, God will again take Israel unto Himself as His wife. Israel today is the adulterous wife of Jehovah, but in that future day she will be cleansed and will -- as Keturah -- be far more fruitful than in prior years, typified by Sarah. Faith Approved Through Testing "And it came to pass after these things, that God did tempt [test] Abraham..." (Genesis 22:1). It had taken approximately sixty years for the Lord to bring Abraham from a life of Idolatry in Ur of the Chaldees to the walk by faith in the land of Canaan which he now occupied. Abraham was seventy years old at the time of his call in Ur. God then waited thirty additional years, bringing Abraham through various experiences, trials, and testings, before He allowed the promised seed to be born. God then waited another comparable length of time before He tested Abraham in the manner recorded in Genesis 22:2 ff. All his previous experiences, trials, and testings had worked together to prepare Abraham for the events recorded in this chapter. In his response to the Lord’s testing at this point in his life, Abraham could draw upon his experiences in Haran, on the mount between Bethel and Hai, in Egypt, and on the plain of Mamre in Hebron. He could draw upon his experiences with Lot, Hagar, Ishmael, and events surrounding the miraculous birth of his son, Isaac. The man whose paths God had directed for six decades, who had led a victorious army against kings, been blessed by Melchizedek, and spoken to the Lord face to face, was about to undergo the supreme test in his life. Every new development in Abraham’s life throughout his entire pilgrim journey was for a purpose. Nothing came to pass in a haphazard manner. All events in Genesis 12:1-20, Genesis 13:1-18, Genesis 14:1-24, Genesis 15:1-21, Genesis 16:1-16, Genesis 17:1-27, Genesis 18:1-33, Genesis 19:1-38, Genesis 20:1-18, Genesis 21:1-34 anticipate events in Genesis 22:1-24. Events in Genesis 22:1-24, in turn, anticipate events in Genesis 23:1-20, Genesis 24:1-67, Genesis 25:1-34. The offering of Isaac in Genesis 22:1-24 forms the acme toward which all preceding events moved, and events in this chapter must occur before the events in succeeding chapters. Isaac must die before Sarah can die (Genesis 22:1-24, Genesis 23:1-20). Sarah, in turn, must die before the bride can be obtained for Isaac (Genesis 23:1-20, Genesis 24:1-67). And the bride must be secured before Abraham can remarry (Genesis 24:1-67, Genesis 25:1-34). Throughout history God has always moved His people through various experiences, trials, and testings for particular reasons; and His dealings with Christians today are no different. Christians are to "count it all joy" when subjected to various testings, knowing "that the trying [approval through testing] of your faith worketh patience" (James 1:2-3; cf. Romans 5:3). The word "patience" in James 1:3 is from the Greek word hupomone, which could be better translated, "patient endurance." This is the same word used in Hebrews 12:1, where the writer, reflecting upon the experiences of all the faithful in chapter eleven, states, "Wherefore...let us run with patience [’patient endurance’] the race set before us." God allows trials and testings of one’s faith in order to work "patient endurance" in an individual’s life. Why? Because "patient endurance" is not only intimately associated with Christian maturity (James 1:4; 2 Peter 1:6), but, "If we suffer [’patiently endure’] we shall also reign with him" (2 Timothy 2:12; cf. 1 Peter 1:6-7). Or, in the words of James: "Blessed is the man that endureth [’patiently endureth’] temptation: for when he is tried [’approved’], he shall receive the crown of life, which the Lord hath promised to them that love him" (James 1:12). Through all the various trials and testings which Christians encounter, God has one great purpose in mind: "And we know that all things work [’are working’] together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate [’foreordain’] to be conformed to the image of his Son, that he [Christ] might be the firstborn among many brethren [Christians, following the adoption]" (Romans 8:28-29; cf. Romans 8:17-23; Hebrews 2:10). Christians today bear the "image of the earthly"; but God’s great purpose looks beyond this earthly image and the present trials and testings to that future day when Christians will bear the "image of the heavenly," occupying positions of power and authority with Christ as sons of God in the coming kingdom (Revelation 2:26-27). The Offering of Isaac "And he [God] said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of" (Genesis 22:2). Isaac was a grown man at this time. The word translated "lad" (Heb. naar) in verse five is used elsewhere in the Word of God to describe men who have attained their majority. The word is used in Genesis 41:12 to describe Joseph at the age of twenty-eight. The word is used in 2 Chronicles 13:7 to describe Rehoboam after he became king, and Rehoboam was forty-one years old when he began to reign (1 Kings 14:21). This same word is also used to describe the two men who accompanied Abraham and Isaac on their journey to the land of Moriah (Genesis 41:3). Isaac was either in his twenties or thirties, but not above the age of thirty-seven, for the events of Genesis 23:1-20 began when Isaac was thirty-seven. Isaac, in the type, was possibly about the same age as Christ at the time of His crucifixion in the antitype. God commanded Abraham to offer his only son for a burnt offering upon a particular mountain in the land of Moriah. In Hebrews 11:17 we are told that Isaac was Abraham’s "only begotten son." Abraham had another son, Ishmael (who dwelt in the wilderness of Paran at this time), but Isaac alone was the "only begotten son." Isaac alone was born after the Spirit in a supernatural manner, and, thus, was the only son recognized by God as fit for the sacrifice. God’s Song of Solomon, 2,000 years later, was offered upon a particular mountain in the land of Moriah. He was God’s "only begotten Son" (John 3:16). God had other sons (angels, Adam, and Israel are called "sons of God" because of special, creative acts), but Jesus alone, as Isaac, was the "only begotten Son." Angels could not fulfill the requirement for substitutionary atonement (Romans 5:17-19). Nor could Adam or his descendants fulfill this requirement, for "by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" (Romans 5:12). Consequently, Israel, although a special creation in Jacob, could occupy no place in fulfilling this requirement beyond being the channel through which God would send the Saviour. Sinful man with his natural birth from below (typified by Ishmael’s birth) cannot pay for his own sins. Only one Man in all history -- the virgin-born Son of God, born after the Spirit in a supernatural manner (typified by Isaac’s birth; cf. Matthew 1:20) -- has been judged qualified to be man’s Redeemer. Thus, Jesus, as Isaac -- the "only begotten Son" -- was the only Son recognized worthy for the sacrifice (Revelation 5:2-6). The mountain in the land of Moriah upon which Abraham was instructed to offer his son appears undoubtedly to be the same mountain (Mt. Calvary) upon which God later offered His Son. Everything in the account points to this conclusion. The land of Moriah was the region in Palestine where Jerusalem was built (2 Chronicles 3:1). Abraham at this time lived in Gerar, in the land of the Philistines (Genesis 20:1; Genesis 21:34), some sixty miles southwest of this area. The distance from Gerar to Mt. Calvary would require about a three-day journey, which was exactly the time required for Abraham and Isaac’s journey. God was very particular about the place Isaac was to be offered. The site is called the "mount of the Lord" where "the Lord will provide [the literal meaning of ’Jehovah-Jireh’]" (Genesis 22:14); and comparing verse eight with verse fourteen, an individual can be drawn to only one conclusion: At some point in the course of man’s history, God would "provide himself a Lamb" on this mount. For the first time in Scripture a human sacrifice was involved. There are only two such sacrifices under the direction of the Lord in all Scripture, and both occurred on a particular mountain in the land of Moriah, separated by two millenniums. The offering of Isaac points back to Adam and forward to Christ, indicating the fact that it was man who sinned, and it must be by man that sin is put away. Abraham offered his son on the "mount of the Lord" as recorded in Genesis 22:1-24, and God offered the greater Son of Abraham (Matthew 1:1) on, it would appear, the same mount 2,000 years later as recorded in the four gospel accounts. Following God’s command to Abraham concerning the sacrifice of his son, there was no remonstrance nor delay. "Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt-offering, and rose up, and went into the place of which God had told him" (Genesis 22:3). Abraham, through various experiences, trials, and testings, had been brought to the place of complete obedience. Abraham set his son aside for a sacrifice and was perfectly willing to slay his son, in accordance with God’s command. God’s Son was set apart for a sacrifice by the Father and was to be slain upon a particular mountain of God’s choosing. Christ was "foreordained" and "slain from the foundation [the founding of the entire visible order] of the world" (1 Peter 1:20; Revelation 13:8). The Jews and the Romans of that day did only "whatsoever" God had "determined before to be done," for the Cross was according to the "determinate counsel and foreknowledge of God" (Acts 2:23; Acts 4:28). God’s Son was set apart for a sacrifice at a time before the ages began, which was long before the creation of Adam and the entrance of sin into the human race. The experiences of Abraham and Isaac in Genesis 22:1-24, thus, actually look back in time to the councils of eternity preceding the existence of the material universe, and forward in time to the events of Calvary, which anticipate events yet future even today. Consequently, Genesis 22:1-24 becomes the pivotal chapter in a book wherein the roots of all Biblical doctrine lie. After two day’s travel, on the third day, Abraham lifted up his eyes and saw the mount afar off. From that point Abraham and Isaac left the two men who had accompanied them thus far and traveled the remainder of the way alone. Abraham laid the wood on his son, and he himself carried the fire and the knife as they proceeded toward the mount (Genesis 22:4-6). The "wood" which Isaac carried toward the mount foreshadowed the Cross which Christ carried toward the mount. "Wood" in Scripture symbolizes humanity, pointing in Genesis 22:1-24 to man’s sin, which made necessary both the wood which Isaac carried and the Cross which Christ carried. The "fire" and the "knife" which Abraham carried toward the mount symbolize God’s judgment upon sin and the Word of God respectively. God was about to judge sin upon the mount in accordance with His revealed Word. God’s judgment upon sin throughout Scripture is emblematized by "fire." (Note the flaming sword at the entrance to the garden in Eden following Adam’s sin; the destruction of Sodom, Gomorrah, and the cities of the plain by fire from heaven; the tabernacle worship; Elijah’s experience with the prophets of Baal; judgment during the coming tribulation; the judgment seat of Christ; the Valley of Hinnom; the lake of fire.) Judgment, in turn, is always administered in accordance with God’s revealed Word, "the sword of the Spirit" (Ephesians 6:17; cf. Genesis 3:24; Judges 7:18; Hebrews 4:12; Revelation 1:16; Revelation 19:15). The great truth brought out here sets forth two inseparable facts: 1) Sin must be judged; 2) the Word so states! In Genesis 22:1-24 God judged sin in accordance with His revealed Word (cf. Genesis 3:21; Genesis 4:4), and 2,000 years later on Calvary’s Cross God also judged sin in accordance with His revealed Word. In the case of God’s Son dying at Golgotha, it was not only God judging sin in the person of the Living Word Who was "made flesh, and dwelt among us" (John 1:14). Abraham and Isaac went together alone to the mount. The two men who had accompanied them from Gerar remained a sufficient distance from the mount that they neither had part in nor witnessed the scene on the mount. God the Father and God the Son went together to Mt. Calvary. And when it came time for God to place on His Son "the iniquity of us all," They were alone. God caused a darkness to cover the entire land during this time. The transaction between Father and Son at Calvary, as the transaction between father and son in Genesis 22:1-24, had no other participants or witnesses. As Abraham and Isaac journeyed toward the mount together, with Isaac carrying the wood and Abraham carrying the fire and the knife, Isaac observed that there was no lamb for a sacrifice. He then said to his father, "Behold the fire and the wood: but where is the lamb for a burnt-offering" (Genesis 22:7)? Abraham responded, "My son, God will provide himself a Lamb for a burnt-offering" (Genesis 22:8). This statement cannot refer to the ram caught in a thicket (Genesis 22:13), for Abraham knew nothing of this ram and believed that he would actually have to slay his son. Abraham’s response to Isaac looks beyond the offering of Isaac to the offering of Abraham’s greater Son, the Lord Jesus Christ. (Note the statement of John the Baptizer in John 1:29 : "Behold the Lamb of God, which taketh away the sin of the world." In essence, John not only answered Isaac’s question ["Where is the Lamb?"], but he also identified the One to Whom Abraham referred ["God will provide himself a Lamb"].) God provided the Lamb, and the Lamb was God Himself in the person of His Son. Isaac in the type offered no resistance as he was bound and placed on the altar upon the wood. He willingly allowed himself to be the sacrifice. God’s Son, likewise, in the antitype, offered no resistance as He moved toward Calvary. He willingly endured the Cross, allowing Himself to be the Sacrifice which would put away sin. As Abraham "stretched forth his hand, and took the knife to slay his son," he was stopped by the angel of the Lord; and a "ram caught in a thicket by his horns" was provided as an offering "in the stead of his son." The ram died in Isaac’s place. The wages of sin (death) were satisfied via a substitute (Genesis 22:10-13). The wages of sin today, likewise, have been satisfied in the person of a Substitute. God has provided Himself a Lamb. The Lord Jesus Christ has paid the required price to atone for man’s sin, and God is satisfied with the price which His Son has paid. Man can either receive Jesus Christ Who paid the wages of sin on his behalf, or man can pay the penalty himself. The Lamb has died, but the death of the Lamb is insufficient without the proper application of the blood (Exodus 12:6-7; Exodus 12:12-13). Death -- Burial -- Resurrection Abraham possessed God’s promise that "in Isaac shall thy seed by called" (Genesis 21:12). From the time of Abraham’s call in Ur of the Chaldees, God waited thirty years to give Abraham a son. God then waited another comparable length of time before He commanded Abraham to offer his son for a burnt offering. During the intervening years, the original promise given in Ur of the Chaldees was reaffirmed on several occasions. Abraham knew that God could not leave Isaac in the place of death and, at the same time, fulfill His promise. Thus, God would, of necessity, have to raise Isaac from the dead. This is what is meant by the statement in Hebrews 11:18-19 : "Of whom it was said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead..." It is apparent that Abraham also understood many things about the prophetic significance of the offering of his son on the mount. Galatians 3:8 reveals that the gospel (comprised of three parts: Death, Burial, Resurrection; 1 Corinthians 15:3-4) had been proclaimed to Abraham. Abraham knew that the events of his day foreshadowed events of a coming day, which provided a second reason why Abraham knew that God would have to raise Isaac from the dead. This fact is set forth in the word "figure" (Hebrews 11:19). The Greek word translated "figure" is parabole, from which we derive the English word "parable." A parable is one truth placed alongside a previous truth to help explain the previous truth. The offering of Isaac was placed alongside the gospel which had been previously proclaimed to Abraham. The gospel, in turn, looked beyond the offering of Isaac to the offering of Abraham’s greater Son, the Lord Jesus Christ, 2,000 years later. Abraham received his son from the dead in a parable -- truth set forth in the offering of Isaac which was placed alongside previously revealed truth (the gospel). The gospel message announced that God’s Son would be raised from the dead, and, in this manner, Abraham knew that his son (a type of God’s Son) would also be raised from the dead. According to the Record, Abraham, in God’s sight, actually offered up his son. Note the words in Hebrews 11:17, "By faith Abraham, when he was tried, offered up Isaac." Isaac then, to complete the type, was raised from the dead on the third day. Note in Genesis 22:4, it was on the third day that Abraham "lifted up his eyes, and saw the place afar off." Isaac had been dead for two days and was raised on the third day. God provided a ram, and the ram was to be slain in order that Isaac might live. Not only do we have substitutionary atonement, but we also have resurrection. The ram not only died in Isaac’s stead, but the ram also died so Isaac (who was looked upon as dead at this point in the account) could live. That is resurrection! Concluding Thoughts: There is no mention of Isaac’s coming down from the mount with Abraham. Of course, we know from Genesis 22:5 that Isaac undoubtedly returned with Abraham. But to guard the overall type within Genesis 21:1-34; Genesis 22:1-24; Genesis 23:1-20; Genesis 24:1-67; Genesis 25:1-34, the Record is silent on this point. The next appearance of Isaac within the framework of these five chapters is in Genesis 24:62 as he comes forth to meet Rebekah at "eventide." This is after the death of Sarah (Genesis 23:1-20), after the completion of Eliezer’s mission in the far country (Genesis 24:1-67), and immediately before the remarriage of Abraham (Genesis 25:1-34). All of this in graphic, unblemished detail foreshadows the experiences of Christ in the antitype. Following His resurrection, He, as Isaac, was removed from the scene. He ascended into heaven. And the next appearance of Christ will be the same as that foreshadowed by Isaac in Genesis 24:62. Christ, as Isaac, will not reappear until that time when He comes forth to meet His bride at "eventide" -- at the end of the present age. This time follows both the setting aside of Israel (Genesis 23:1-20) and the completion of the Holy Spirit’s mission in the far country (Genesis 24:1-67), and will occur immediately before the restoration of Israel (Genesis 24:26). Just as surely as the day arrived when Eliezer completed his mission and Rebekah was removed from the far country, the day will arrive when the Holy Spirit will complete His mission and the bride of Christ will be removed from the far country (earth). And, just as Isaac came forth and met Rebekah between his home and her former home, Christ will come forth and meet His bride between His home and her former home. Then just as Rebekah went to Isaac’s home and became his wife, the bride of Christ will journey into heaven with her Bridegroom and become the wife of the Lamb (cf. Genesis 24:61-67; 1 Thessalonians 4:16-17; Revelation 19:7-9). Then will follow the antitype of Abraham’s remarriage. Israel will be cleansed, restored as the wife of Jehovah, and established at the head of the nations on earth. This will occur at the conclusion of 6,000 years of man’s history, and the long-awaited Messianic Age will follow. All these things were decreed in the councils of eternity during a time before the ages even began. And the Lamb dying on Calvary, the pivotal event in God’s plan for the ages, makes everything possible. "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying ’Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever’" (Revelation 5:12-13). ======================================================================== CHAPTER 11: 01.09 RIGHTS OF PRIMOGENITURE ======================================================================== 9 The Rights of Primogeniture By faith Isaac blessed Jacob and Esau concerning things to come (Hebrews 11:20). Follow peace with all men, and holiness, without which no man shall see the Lord: Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears (Hebrews 12:14-17). Esau and Jacob were twin brothers. Esau, having been born first, was recognized as the elder and thus the one in line to receive the blessing of the father reserved for the firstborn. But Esau forfeited the rights of primogeniture, and his younger brother, Jacob, received the blessing in his stead. Esau received a blessing from his father, but it was far inferior to Jacob’s blessing; and it was not connected in any manner with the rights belonging to the firstborn, for these rights had been forfeited. Esau’s forfeiture of the birthright was foretold before he was even born. At a time prior to the birth of Esau and Jacob, the Lord had told Rebekah, "the elder shall serve the younger" (Genesis 25:23). In order for this to come to pass, the elder would have to forfeit the rights of primogeniture, and the younger would have to receive the blessing in his stead (cf. Genesis 27:37) When the time arrived for Isaac to bestow his blessings upon Esau and Jacob, he set about to bestow the blessing of the firstborn upon Esau, contrary to what the Lord had revealed to Rebekah. But Isaac could not bless Esau as the firstborn, for Esau had forfeited these rights. And, although Jacob used deceptive means to obtain his father’s blessing as the firstborn (Genesis 27:18 ff), he was merely taking what rightfully belonged to him. The faith of Isaac in Hebrews 11:20 centers around God’s promise in the Abrahamic covenant. This covenant had been confirmed to Isaac (Genesis 26:3-5), and the Lord had specifically told Isaac, "...unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father" (Genesis 26:3). Insofar as the promises in the Abrahamic covenant were concerned, Jacob was the only one recognized as Isaac’s seed. Esau, because he was Isaac’s son, received a blessing -- as Ishmael, because he was Abraham’s son (Genesis 17:20-21; Genesis 21:13) -- but this blessing, as Ishmael’s, was completely outside the scope of the Abrahamic covenant and the rights of primogeniture. The forfeiture of the birthright by Esau and the blessings bestowed upon both Jacob and Esau by their father are recorded in Genesis 25:27-34; Genesis 26:1-35; Genesis 27:1-40 These experiences of Jacob and Esau form the last of five major warnings directed to Christians in the Book of Hebrews (Hebrews 12:14-17). Even though it had been revealed before the birth of Jacob and Esau that the elder would serve the younger, Esau, through a wilful act of his own, forfeited the rights of primogeniture. And within this forfeiture lies the warning to every Christian concerning the possibility of a Christian, in like manner, forfeiting his birthright. Every Christian is a firstborn child of God and in line to receive the inheritance belonging to the firstborn. But it is evident from the clear teaching of Scripture that every Christian will not receive this inheritance. The Christian’s present salvation is not an inherited salvation and has nothing to do with the rights of primogeniture, except that of placing the Christian in a position where, at a future date, he can either receive or be denied the inheritance belonging to the firstborn. The birthright insofar as Jacob and Esau were concerned involved an earthly inheritance. And the birthright insofar as Christians are concerned involves a heavenly inheritance. Esau forfeited his earthly inheritance, and the clear teaching of Scripture attests to the fact that Christians, in like manner, can forfeit their heavenly inheritance. The Birthright The word translated "birthright" is prototokia in the Greek text. Prototokia is a plural noun which should properly be rendered, "the rights of the firstborn." This word points to the fact that the birthright consists of a plurality of rights. 1. Firstborn Sons -- Israel In the Old Testament the inheritance belonging to the firstborn in the camp of Israel consisted of three things: A) The firstborn was to be ruler of the household under and for the father. He held the position of authority among sons in the family. In the blessing bestowed upon Jacob, he was placed as "lord" over his brother (Genesis 27:37). When Joseph’s brothers were seated at the table to dine with him in Egypt, they were placed according to their age and rank in the family. The firstborn was placed before him "according to his birthright" (Genesis 43:33). B) The firstborn was to act as priest of the family. Israel -- God’s firstborn son (Exodus 4:22) -- was called out of Egypt to be "a kingdom of priests, and an holy nation" (Exodus 19:6). Israel forfeited her right to exercise this position in Old Testament history, but during the coming age Israel will occupy the position for which she was called into existence. C) The firstborn was to receive a double portion of the father’s estate. If there were six heirs in the family, including the firstborn, the father’s estate was divided into seven equal parts. The firstborn received two of the seven parts, and the remaining heirs in the family received the other five parts, which were divided equally among them (Deuteronomy 21:15-17). 2. Firstborn Sons -- Christians In the New Testament the inheritance belonging to the firstborn (Christians) is foreshadowed by the triple inheritance bestowed upon the firstborn in the Old Testament. Christians, presently constituting "a royal priesthood, an holy nation" (1 Peter 2:9), are to be made "kings and priests" and receive a double portion of the Father’s estate. A) The firstborn is to be made a ruler. This was God’s purpose for the creation of man in the beginning (Genesis 1:26-28) -- a purpose which will be realized in the coming age: first, through Jesus Christ (God’s firstborn Son); second, through the Church (God’s firstborn son, following the adoption); and third, through the nation of Israel (God’s firstborn son). Christ is the "second man," the "last Adam," Who has paid the price to redeem what the "first man," the "first Adam," forfeited in the fall. The time when the purchased possession will be received and God’s purpose for the creation of man realized in its completeness awaits the Messianic Era. Christ will rule from the heavens over the earth; overcoming Christians, constituting the Church in its ultimate manifestation -- the "church of the firstborn [’called out firstborn ones (sons)’]" (Hebrews 12:23) -- will rule from the heavens with Christ; and Israel will be established at the head of the nations here on the earth. "And unto the angel of the church in Thyatira write... And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them will a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father" (Revelation 2:18; Revelation 2:26-27). "And unto the angel of the church of the Laodiceans write... To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Revelation 3:14; Revelation 3:21). B) The firstborn is not only to be a ruler, but he is also to be a priest in the coming kingdom of Christ. As Christ is to be the great King-Priest "after the order of Melchizedek," Christians are to be "kings and priests" when they reign as "joint-heirs" with Christ. There is a present existing priesthood in which all believers participate equally, and Christ is our great High Priest, ministering on our behalf in the Holy of Holies of the tabernacle in heaven. Although Christ has already been made a Priest "after the order of Melchizedek" (Hebrews 6:20), He has not yet entered into this priestly office, for the Melchizedek priesthood has to do with a combined Kingly-Priestly function of Israel’s Messiah. Christ has already been anointed King, as He has already been made a priest after the order of Melchizedek. But he time when He will become King and exercise a Kingly-Priestly office -- the Melchizedek priesthood -- is yet future. The ministry of Christ today is patterned after the order of Aaron, not that of Melchizedek. His present ministry in the heavenly tabernacle is being performed on the basis of shed blood -- the blood which he shed at Calvary. Aaron and the priests after his order alone occupied a ministry of this nature in the Old Testament. Consequently, the priesthood of Christ must undergo a change. (Note the word "unchangeable" in Hebrews 7:24. This is a translation of the Greek word aparabatos, which means, "without a successor," i.e., "unchangeable with respect to a successor," which was not possible in the Aaronic line; Hebrews 7:23) Christ’s ministry in the Holy of Holies will continue throughout the present age. At the end of this age the present priestly ministry of Christ in the sanctuary will be completed, and a change in the priesthood will then occur. At that time Christ will come forth from the tabernacle in heaven and appear to Israel on earth as the great King-Priest after the order of Melchizedek. And Christians (presently priests) are, at the same time, to be made "kings and priests" -- a change to also be effected in the priesthood of believers (Revelation 1:6; Revelation 5:10). Thus, as the present priestly ministry of Christ is not patterned after the Melchizedek order, nor associated with the inheritance which the Father will bestow upon the Son, neither is the present priesthood of believers patterned after the coming priesthood, nor associated with the inheritance which we will receive with the Son. Melchizedek appears only two times in all the Old Testament Scriptures (Genesis 14:18; Psalms 110:4), and both passages are Messianic in their scope. In turn, Melchizedek appears in only one book of the New Testament. The Holy Spirit has inscribed the name "Melchizedek" nine times in the Book of Hebrews (Hebrews 5:6, Hebrews 5:10; Hebrews 6:20; Hebrews 7:1, Hebrews 7:10-11, Hebrews 7:15, Hebrews 7:17, Hebrews 7:21); and teachings surrounding his appearance in this book are to be understood in the light of what is revealed in the Old Testament, for all New Testament Scripture is simply an expansion of God’s previous Revelation, beginning with Genesis. a) Melchizedek in Genesis (Genesis 14:17-20) Melchizedek met Abraham returning from the battle of the kings, and blessed him. Melchizedek was a king-priest. He was "king of Salem [a shortened form of the name ’Jerusalem’]," and "priest of the most high God." "Salem" appears in Psalms 76:2 referring to the tabernacle of Israel’s Messiah during the Kingdom Age -- a Messianic passage referring to the King in Jerusalem. Following the battle of the kings in Genesis 14:1-24, Melchizedek brought forth bread and wine and blessed Abraham. Two thousand years later, the One Whom Melchizedek foreshadowed partook of bread and wine with His disciples immediately before His crucifixion (Matthew 26:26-28). He then stated, "I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom" (Matthew 26:29). This statement from the lips of Jesus clearly reveals that between these two times -- between events surrounding the crucifixion and events surrounding the kingdom (a period covering the entire present age) -- He will not bring forth bread and wine after the order of Melchizedek. Melchizedek’s ministry in Genesis centered around his blessing Abraham; the antitype of this ministry will center around the One Who is greater than Melchizedek blessing the descendants of Abraham. The day when Israel will experience this blessing at the hands of their Messiah is clearly revealed to be: a) following the battle of the kings (following the treading of the winepress, where the battle will be fought between Jesus [God’s True King] and the man of sin with his allies [Satan’s false king, with the "kings of the earth, and their armies"]; Revelation 14:14-20; Revelation 19:17-21), and b) during the time the tabernacle of Israel’s Messiah is in Jerusalem (during the time Jesus is seated on the throne of His father, David, in Jerusalem). Thus, the typology in Genesis 14:17-20 can only be millennial in its scope. When Jesus exercises the Melchizedek priesthood, He will be the great King-Priest in Jerusalem. In that day Jesus will go forth as "King of Jerusalem," and "Priest of the most high God" with bread and wine to bless the descendants of Abraham. None of this can occur during the present age. b) Melchizedek in Psalms (Psalms 110:1-7) During the present age the Son is seated at the Father’s right hand in the Holy of Holies of the tabernacle in heaven. He is to occupy this position until His enemies are made His "footstool" (Psalms 110:1). The time when His enemies will be brought under subjection (made His footstool) occurs at the end of this present age. In the coming age, Jesus will exercise a rule which will issue forth from "Zion [Jerusalem; cf. Psalms 126:1; Isaiah 1:26-27]." He will rule in the midst of His "enemies," and "strike through kings in the day of his wrath" (Psalms 110:5, Psalms 110:5; cf. Psalms 2:6-12). Christ is said to exercise a priestly office "after the order of Melchizedek" (Psalms 110:4) during the time He rules from Jerusalem (Psalms 110:2-7), not during the time He is seated at the father’s right hand (Psalms 110:1). The Melchizedek priesthood in Psalms 110:1-7, as in Genesis 14:1-24, is associated with the coming age, not the present age. Psalms 110:1 refers to events during and concluding the present age; Psalms 110:2 ff refer to events during the coming age. c) Melchizedek in Hebrews (Hebrews 5:1-14, Hebrews 6:1-20, Hebrews 7:1-28) Hebrews is a book which aligns itself with the age to come. After four introductory verses, the first chapter is composed almost entirely of Messianic quotations from the Old Testament, establishing a foundational premise for the remainder of the book. And the book itself is built around five major warnings, beginning with chapter two, which find their ultimate fulfillment in the coming age. The things revealed about Melchizedek in chapters five through seven, interpreted in the light of both the Old Testament and the Book of Hebrews as a whole, likewise, have to do with a future ministry of Christ in the age to come. These things can refer to no other period in the ministry of Christ, for the totality of Revelation concerning Melchizedek in Genesis and Psalms is Messianic; and so must the corresponding Revelation be in the Book of Hebrews. The writer of Hebrews introduces Melchizedek by quoting Psalms 110:4 (Hebrews 5:6). He then states that there are numerous things which he would like to discuss concerning the antitype of the Melchizedek priesthood, but the ones to whom he is writing are not mature enough to understand. Teachings of this nature have to do with "strong meat," and the recipients of this epistle could only take "milk" (Hebrews 5:10-14). These teachings are further associated with the "hope" set before Christians, and the salvation of the "soul" (Hebrews 6:19-20), which have to do with the coming age, not the present age. The present ministry of Christ, our High Priest, is connected with the tabernacle; and the present ministry of Christians, as priests, is also connected with the tabernacle. Christ ministers in the Holy of Holies on our behalf, and we approach God through Jesus Christ on the basis of His blood on the mercy seat. However, when Christ comes forth from the tabernacle to exercise the Melchizedek priesthood, His ministry will no longer be connected with the tabernacle, but will be connected with Christ’s priesthood. We will reside in sinless, glorified bodies in a city which has no temple (1 Corinthians 15:51-57; 1 John 3:2; Revelation 21:22). As Christ will reign as the great King-Priest; Christians will reign as joint-heirs with Him in the capacity of kings and priests. C) The firstborn in the family is not only to be a ruler and a priest, but he is also to receive a double portion of the Father’s estate. This double portion undoubtedly has to do with both spheres of the kingdom -- heavenly and earthly. The "kings and priests" who reign with Christ will rule from the heavens over the earth. Inheriting with Christ really means possessing both, for the Father has promised His Son, "Ask of me, and I will give thee the heathen [Gentiles] for thine inheritance, and the uttermost parts of the earth for thy possession" (Psalms 2:8). This earthly inheritance and possession is open only to God’s Son and those who rule from the heavens as "joint-heirs" with Him. Thus, a rule from the heavens over the earth will incorporate this double portion. Warning: One’s Birthright can be Forfeited There are two classic examples in the Word of God concerning the forfeiture of the rights belonging to the firstborn. One is the account of Esau, and the other is the account of Reuben. 1. Reuben and the Birthright Reuben, the firstborn of Jacob, was in direct line to inherit the rights of primogeniture; but because of one grave sin committed during his life, Reuben forfeited these rights. Reuben’s sin, resulting in the forfeiture of his birthright, was sexual impropriety of a nature which dishonored and shamed his father: "Reuben went and lay with Bilhah his father’s concubine" (Genesis 35:22). Because of this one sin, years later when Jacob called his twelve sons into his presence shortly before his death to relate what would befall them "in the last days," Reuben heard the words: "Thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: Unstable as water, thou shalt not excel; because thou wentest up to thy father’s bed; then defiledst thou it: he went up to my couch" (Genesis 49:3-4). The tribe of Reuben, as Jacob prophesied, did not excel. From this tribe came no judge, no king, and no prophet. That which Reuben lost, he lost forever. But he himself remained a son of Jacob and was blessed in measure, but not as the firstborn. Reuben’s birthright was divided among three of his brothers. The tribal rulership was bestowed upon "Judah"; the priestly office was bestowed upon "Levi"; and the double portion of the father’s estate was given to "Joseph." The tribe of "Judah" became the kingly line; the tribe of "Levi" became the priestly line; and the tribe of "Joseph" received the double portion through Joseph’s two sons, "Ephraim" and "Manasseh," who each received a full inheritance (1 Chronicles 5:1-2). During the Kingdom Age the status created by Reuben’s sin will still abide. The King will be of the house of Judah (Revelation 5:5); the priests will be of the family of Zadoc, the Levite (Ezekiel 44:15-16; Ezekiel 48:11); and the double portion will be held by the house of Joseph through Ephraim and Manasseh (Ezekiel 47:13; Ezekiel 48:4-5). 2. Esau and the Birthright Esau, as Reuben, forfeited his birthright. In Esau’s case the entire inheritance went to his younger brother, Jacob. Esau forfeited his birthright to satisfy a fleshly gratification. He sold his birthright to his younger brother, Jacob, for a single meal (Genesis 25:27-34). Since the rights of the firstborn had ultimately been promised to Jacob (Genesis 25:23), some doubt that Esau ever actually possessed these rights. However, Esau was no pretender to the rights of the firstborn. The Greek word translated "sold" in Hebrews 12:16 is inflected in a tense implying that the article sold belonged to Esau alone, and he was fully aware of his actions when he sold his birthright to Jacob. In Genesis 25:34 we read that Esau "despised his birthright." The Greek word in the Septuagint Version of the Old Testament translated "despised" implies that Esau regarded the birthright as a paltry, a mere trifle. Esau regarded the birthright as practically worthless, and sold his rights as firstborn with the thought in mind that what he was selling was of no real value. It was only later, at a time when it was too late, that Esau realized the value of what he had sold. As in Reuben’s case, the forfeiture of the birthright did not affect his sonship, but it did affect forever his relationship to Isaac as firstborn. After Jacob had been blessed as the firstborn in the family, Esau, apparently for the first time, realized the value of what he had lost. Esau then tried to retrieve the birthright, but the Scripture records that "he found no place of repentance." After Esau realized the value of the birthright and the finality of what had occurred, he pleaded with his father, Isaac, to change his mind and bless him also. Esau cried out to Isaac: "Hast thou but one blessing, my father: bless me, even me also O my father." And it is recorded that "Esau lifted up his voice, and wept" (Genesis 27:38). The word "repentance" means to change one’s mind. Esau sought to effect a change of mind on the part of his father, but "he found no place of repentance," i.e., "he found no place for a change of mind." The American Standard Version of the Bible (1901 ed.) has possibly the most accurate rendering of Hebrews 12:17 to be found in any of the translations presently appearing on the market. This verse in the American Standard Version reads, "For ye know that even when he afterward desired to inherit the blessing, he was rejected; for he found no place for a change of mind in his father, though he sought it diligently with tears," Isaac could not change his mind. The birthright had been forfeited and was beyond Esau’s grasp forever. 3. Christians and the Birthright Within the minds of many Christians is the thought that after a person has received the Lord Jesus Christ as Saviour it makes little difference how he conducts his life, for all Christians will inherit with the Son when He receives the kingdom. Nothing could be further from the truth. To reign with Christ is contingent upon identifying oneself with Christ and sharing in His rejection and reproach during the present day and time. If all Christians are to rule and reign with Christ in His kingdom, what does the Scripture mean when it states, "If we suffer [’patiently endure’], we shall also reign with him: if he we deny him, he also will deny us" (2 Timothy 2:12)? If a Christian lives an undisciplined life, following the carnal nature (typified by Esau’s attitude toward the birthright) rather than the spiritual nature (typified by Jacob’s attitude toward the birthright), fails to occupy until the Lord comes (Luke 19:12-13), or fails to use the talent or pound entrusted to him by the Lord (Matthew 25:14-30; Luke 19:15-24), that Christian will also fail to occupy a place in our Lord’s kingdom. Every Christian is presently a firstborn child of God awaiting the adoption and inheritance belonging to the firstborn (Romans 8:16-23; Romans 8:29; Hebrews 2:10; Hebrews 12:23). The adoption and inheritance are both future, and both can be forfeited, for one is intimately associated with the other. A Christian’s relationship to the Father as a firstborn child awaiting the adoption cannot be forfeited. But a Christian’s relationship to the Father as a firstborn son participating in the rights belonging to the firstborn can be forfeited. As in the account of Esau and Reuben, once this forfeiture has occurred, the rights belonging to the firstborn cannot be retrieved. (Adoption in relation to the inheritance awaiting the firstborn is covered more fully in Chapter X.) In that day when we all stand before the judgment seat of Christ there will be two classes of Christians: 1) those who have retained their rights as firstborn, and 2) those who have forfeited their rights as firstborn. Christians retaining the rights of the firstborn will exercise these rights as "joint-heirs" with the Son in the kingdom. But Christians who forfeit the rights of the firstborn will find themselves in the same position which Esau and Reuben found themselves following the loss of the rights belonging to the firstborn. Such Christians will seek a place of repentance. That is to say, they will attempt to have the Judge change His mind and bless them alongside the others who did not forfeit the rights belonging to the firstborn. But they will find no place for a change of mind. It will be too late. The birthright will have been forfeited. The blessing pertaining to the inheritance awaiting the firstborn sons of God will have been forfeited, and those who forfeit this blessing will occupy no position among the "kings and priests" who reign over the earth with the Son. Christians in that day, as Esau in the type, when they at last realize what has been lost, will lift up their voices and weep. "Behold, I come quickly: hold that fast which thou hast, that no man take thy crown" (Revelation 3:11). ======================================================================== CHAPTER 12: 01.10. ..BLESSINGS ======================================================================== 10 Heavenly and Earthly Blessings By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff (Hebrews 11:21). To properly understand the significance of the blessings Jacob bestowed upon Joseph’s sons, Ephraim and Manasseh, one must turn to the Book of Genesis. This book contains the exact sequence of events which God would have man to know concerning the lives and times of these individuals, and apart from this sequence of events Hebrews 11:21 cannot be correctly interpreted. The key to a correct understanding of New Testament Revelation always rests on understanding what the Old Testament has to say about the matter. The instructed Christian, studying any part of the New Testament, will continually find himself turning back to the writings of Moses and the Prophets, God’s Own commentary on the subject. All individuals and every event, place, or object associated with these individuals carry spiritual significance and appear in an orderly arrangement, setting forth great spiritual truths concerning various aspects of God’s dealings with mankind during the ages through the person of His Son, the Lord Jesus Christ. Teachings drawn from the framework of events surrounding Jacob’s blessings bestowed upon Ephraim and Manasseh are built around three key points: 1) The time of the birth of Ephraim and Manasseh (before the famine). 2) The time when Ephraim and Manasseh received their blessings (after the famine). 3) The fact that the younger (Ephraim) received the blessing reserved for the firstborn. This study -- a study in proper distinctions and divisions of the Scripture concerning God’s plans and purposes for both Israel and the Church -- will center around these three key points. Before the Famine The birth of Joseph’s two sons is recorded in Genesis 41:50-52. These sons were born in Egypt before the time of famine -- a famine which covered all the land. Joseph had previously revealed to Pharaoh that a time of plenty would be followed by a time of famine. Each period would be seven years in length, signifying two complete periods of time. These two complete periods point to the present time in which we live and to the time of trouble (the Tribulation) which will occur at the end of the present age, immediately preceding the Messianic Era. Manasseh, Joseph’s elder son, was associated with the "father’s house"; and Ephraim, Joseph’s younger son, was associated with "fruitfulness" in the land of Joseph’s affliction (Genesis 41:51-52). Consequently, Manasseh has a peculiar relationship to Israel (the elder in the Father’s house), and Ephraim has a peculiar relationship to the Church (the younger, producing fruit). The future blessing of the Church as the firstborn -- typified by Ephraim’s reception of the blessing belonging to the firstborn -- stems from the fact that Israel, when presented the opportunity, failed to bring forth fruit. Because of Israel’s failure to bring forth fruit, the proffered kingdom -- the kingdom of the heavens -- was taken from Israel when Christ was on earth the first time, and the "house" was left "desolate" (Matthew 21:18-19; Matthew 21:43; Matthew 23:38). The kingdom of the heavens was subsequently (and is presently being) offered to a "nation bringing forth the fruits thereof," typified by Ephraim and his association with fruitfulness in the land of Joseph’s affliction. Christians, because of their position "in Christ," comprise the only group of people -- the "holy nation" -- in a position to bring forth fruit today. And they are bringing forth fruit in the land of Jesus’ affliction (cf. John 15:1-8; John 15:16; 1 Peter 2:9-10; Hebrews 3:1). During the time allotted (present age) for Christians to bring forth fruit, Israel has been set aside. This fact has been set forth in another facet of the overall type covered by the life and times of Joseph in the Genesis account. During the time of plenty, preceding the time of famine, Joseph’s brethren were removed from the scene. This typifies the fact that during the present age, preceding the time of famine (the Tribulation), Christ’s brethren (the Jewish people) have been removed from the scene -- set aside. During the present age God is dealing with the Church, and He will not resume His national dealings with Israel until the Church has been removed (which will be via the rapture). God does not deal with both Israel and the Church at the same time during Man’s Day. God dealt with Israel in time past, He is presently dealing with the Church, and He will resume His dealings with Israel in time future. God’s dealings with Israel during the latter days falls either within the scope of time covered by Daniel’s prophecy of the Seventy Weeks (Daniel 9:24-27), or after this time (Joel 2:27-32). But God’s dealings with the Church are completely outside the scope of time covered by Daniel’s prophecy. Sixty-nine Weeks (483 years) are past and have been fulfilled. The fulfillment of these Weeks occurred with events leading to Calvary and the inception of the Church. One Week (7 years) remains to be fulfilled, which will be the future seven-year Tribulation, the "time of Jacob’s trouble" (Jeremiah 30:7). Between the Sixty-ninth Week and the Seventieth Week of Daniel’s prophecy there is an interval of time lasting approximately 2,000 years. During this interval the chronometer marking off the complete 490 years of Daniel’s prophecy is idle, for Israel has been set aside while God deals with the Church. When God completes His dealings with the Church, He will remove the Church and once again turn to Israel. The Seventy-Week chronometer will again mark time and complete the final seven years reserved for Israel. Israel’s present appearance in the limelight of world affairs has been reckoned by many Christians to be a resumption of God’s dealings with the nation. But such cannot be the case, for Israel’s present appearance (a nation in unbelief) is outside the scope of Daniel’s prophecy of the Seventy Weeks. Israel’s present involvement in world affairs is occurring at the very end of the period of time this nation has been set aside, and events occurring in the world today pertaining to Israel and the Gentile nations are merely setting the stage for what is about to occur when God begins to deal with His covenant people once again. During the Famine A time of famine is coming. It came during Joseph’s day following a time of plenty, and it will come again following a time of plenty. The famine during Joseph’s day covered all lands, and the coming famine will, likewise, cover all lands (Genesis 41:54; Luke 21:35). When the famine covered all the land during Joseph’s day, his brethren reappeared, and he dealt with them. This typifies the fact that when the Tribulation covers all the land during the coming day (Day of the Lord), the Jewish people will reappear -- no longer set aside -- and be dealt with by their Brother. 1. Joseph’s Day During the time of famine in the Genesis account, Joseph’s brethren found themselves in a position in which they had nowhere to turn but to the disseminator of corn in Egypt. Thus, unaware of Joseph’s true identity, they went to their brother whom they had mistreated and sold into the hands of the Gentiles years before. Joseph’s brethren did not know him, but he knew them. Joseph then, through predetermined events and circumstances, brought his brethren into a position in which they were forced, in his presence, to acknowledge their guilt concerning their prior treatment of him. He then revealed himself to his brethren and became their deliverer from the time of famine. 2. The Lord’s Day It will be during the coming Tribulation that Jesus’ brethren will again come into view and be dealt with by God on a national basis. During the Tribulation, Israel will be brought into a position in which the Jewish people will be forced to go to Jesus for help. Famine will cover all the land, and Satan, through the man of sin, will enact his final and most intense onslaught against Israel. The brethren of Jesus will have nowhere to turn but to Him for help. Thus, being unaware of His true identity, they will, in that day, go to their Brother Whom they mistreated and sold into the hands of the Gentiles almost 2,000 years before. Jesus’ brethren will not know the true identity of the God of their father’s upon Whom they will call, but He will know them. He will then, through predetermined events and circumstances, bring His brethren into a position in which they will be forced, in His presence, to acknowledge their guilt concerning their prior treatment of Him. Jesus’ brethren, as Joseph’s brethren, will acknowledge their "offence" during the coming time of their "affliction," the time of Famine, the Great Tribulation. And Jesus, as Joseph, will reveal Himself to His brethren and become their Deliverer from the Great Tribulation (Hosea 5:15; Hosea 6:1-2). Following the Famine The account of the blessings bestowed upon Ephraim and Manasseh is recorded in Genesis 48:14-20. This account, within the chronological framework of events surrounding Joseph and his sons, is placed after the time of famine. The bestowal of these blessings follow Joseph’s dealings with and revelation of himself to his brethren, and is projected into that time when Joseph’s brethren went forth proclaiming his "glory" and the fact that he was "governor" over all the land of Egypt (Genesis 45:13; Genesis 45:26). Thus, that which is foreshadowed by the blessings bestowed upon Ephraim and Manasseh has to do with events and conditions following the Great Tribulation and Christ’s revelation of Himself to Israel. Events surrounding Jacob’s bestowal of his blessings upon Joseph’s sons are projected into that time when Israel, converted and recommissioned, will go forth proclaiming the "Glory" of Jesus and the fact that He is "Governor" over the entire earth. Jacob had adopted Joseph’s two sons (Genesis 48:5-6). They would, thus, be blessed as his sons, for they were his sons; and they would partake of the inheritance and each receive full portions along with Jacob’s other sons. In this manner Joseph realized the double portion of the father’s goods -- part of the birthright forfeited by Reuben (Genesis 48:22; Joshua 16:1-10; Joshua 17:1-18; 1 Chronicles 5:1-2; Ezekiel 47:13; Ezekiel 48:4-5). Even though Joseph’s sons each received full portions, they were to be blessed with the thought of the double portion in mind. One was blessed above the other, receiving the blessing belonging to the firstborn. In this respect Jacob is a type of God the Father, and Joseph, his son, is a type of the Father’s Son, Jesus. Manasseh and Ephraim, adopted by Jacob, foreshadow Israel and the Church, adopted by the Father (Israel presently adopted; the Church to be adopted). Both are to receive full portions of the Father’s goods, but one is to be blessed above the other and receive the double portion belonging to the firstborn. As Joseph possessed the double portion of the Father’s goods in the type, Jesus possesses the double portion of the Father’s goods in the antitype. And just as the son receiving the blessing belonging to the firstborn in the type could realize the double portion through Joseph, the son receiving the blessing belonging to the firstborn in the antitype will realize the double portion through Christ. (Note the expression "joint-heirs" in Romans 8:17.) When it came time for Jacob to bless Ephraim and Manasseh, Joseph placed Ephraim opposite Jacob’s left hand and Manasseh opposite Jacob’s right hand. The right hand was to be placed upon the head of the elder, and he was, in this manner, to receive the blessing belonging to the firstborn. (Note in this respect that Christ, God’s firstborn Son, is today seated at the Father’s right hand.) However, Jacob placed his right hand upon Ephraim, the younger son, and his left hand upon Manasseh, the elder. And in this manner Jacob blessed Joseph’s two sons. Jacob knew that he was bestowing the blessing belonging to the firstborn upon the younger son (Genesis 45:19), and we read in Hebrews 11:21 that Jacob blessed Ephraim and Manasseh in this manner, "by faith." To bless the sons "by faith," Jacob had to know the mind of God in the matter and act in accordance with God’s revealed will. Faith is simply believing what God has to say. Thus, it is evident that God had previously revealed certain things to Jacob concerning Ephraim and Manasseh. This same truth holds concerning Jacob’s prophecy surrounding each of his sons in chapter forty-nine. The words of Jacob concerning his sons constitute the Revelation of God concerning these sons. Both Ephraim and Manasseh were to become a people, but Ephraim, the younger, was to become greater than Manasseh, the elder. This holds true not only concerning Ephraim’s and Manasseh’s descendants, but also concerning that which is foreshadowed by circumstances and events surrounding Ephraim’s and Manasseh’s experiences leading into their individual blessings. The Sons of God Israel is God’s son because of a special, creative act, followed by adoption. Jacob, the father of the nation of Israel, was a special creation of God (Isaiah 43:1); and God later adopted the nation springing from the loins of Jacob. The Church, however, is not presently an adopted son. Christians, as Jacob, constitute a special creation of God (2 Corinthians 5:17), but the adoption of Christians awaits a future date. And the blessings in store for both Israel and the Church await the adoption of Christians, for it is God’s sons who will be blessed. 1. Classification of Sons The expression "sons of God" is not used in Scripture to distinguish between the saved and the unsaved. Rather, this expression is used referring to special creations of God, or to individuals or nations adopted from one of these special creations. Outside of any reference to Jesus, God’s only begotten Son, the expressions "son of God," "sons of God," "my son," or "my sons" are restricted to these two senses in Scripture. Angels are sons of God because of "creation." Every angel is an individual creation of God, and there is no procreation within the angelic realm itself. The fall of Satan and the angels who followed him produced no change in their status as sons of God, simply because this fall produced no change in the fact that they were special, individual creations of God. Fallen angels are called "sons of God" in Genesis 6:2; Genesis 6:4, and Satan is placed among unfallen angels in Job 1:6; Job 2:1, with the expression "sons of God" covering the entire group. Israel is God’s firstborn son (Exodus 4:22). Israel has held this position since God adopted the nation during the days of Moses, and Israel will continue to hold this position throughout time and eternity. The nation of Israel in an unsaved state is God’s son today, simply because this unsaved status of the nation has no bearing on the fact that God created Jacob and adopted the nation springing from the loins of Jacob. Christians, on the other hand, although special creations of God and in a saved state, are not presently sons of God. Christians are children of God awaiting the adoption into sonship. Thus, in the human realm only a certain segment of mankind falls under the classification "sons of God" (the nation of Israel). All others are either "children of God" (Christians), or "alienated from God" (Gentiles). In the angelic realm, all are classed as "sons of God," regardless of their present position or standing before God. 2. Firstborn Sons The word "firstborn" carries the thought of supremacy. God’s announcement to Pharaoh through Moses, "Israel is my son, even my firstborn," foretold that national supremacy was about to pass from Egypt (the center of wisdom, wealth, and power) to Israel (a nation of slaves). And the historical account in Exodus establishes the type, not only of future, existing conditions pertaining to Israel and the Gentile nations, but also concerning what will transpire when God begins to deal with Israel during that future time. God presently has two firstborn Sons (Jesus, and Israel); and following the adoption of Christians, God will have a third firstborn son (the Church). Jesus is God’s only begotten, firstborn Son; and Israel is God’s only created, firstborn son. God’s adoption in time past was limited to Israel alone (Romans 9:4; cf. Amos 3:1-2). God has never adopted, nor will He ever adopt, a Gentile nation. But God will adopt Christians in time future, resulting in the manifestation of the "church of the firstborn [’called out firstborn ones (sons)’]" (Hebrews 12:23). Then God will have two created, firstborn sons -- one with heavenly promises and blessings, and the other with earthly promises and blessings. In that day, God’s only begotten Son, Jesus, will exhibit His "firstborn" status by exercising supremacy over all things in heaven and in earth; God’s adopted son, the Church, will exhibit his "firstborn" status by exercising supremacy over the nations from a heavenly sphere; and God’s adopted son, Israel, will exhibit his "firstborn" status by exercising supremacy over the nations from an earthly sphere. The word "firstborn" in Hebrews 12:23 is from the same root form of the Greek word translated birthright ("Esau...sold his birthright") in Hebrews 12:16. This word in verse twenty-three has reference to the firstborn who, unlike Esau, retain their rights and privileges. This is the same word used relative to Christ, "the firstborn among many brethren," in Romans 8:29. These "brethren" are synonymous with the ones to be adopted in verse twenty-three of this same chapter, and, retaining their rights of primogeniture, they will reign as joint-heirs with Christ in the coming kingdom. 3. Awaiting the Adoption There is one place in the Book of Romans (Romans 8:14) and one section in the Book of Galatians (Galatians 3:26-29, Galatians 4:1-7) where Christians are called "sons" of God in a present tense. In all other instances the expression is, or should be, rendered "children" of God (ref. John 1:12; Php 2:15; 1 John 3:1-2). However, neither the verse in Romans nor the section in Galatians teaches that Christians have been adopted into sonship, for both, if rightly understood in the light of their respective contexts and related Scripture, are used in a future sense. a) Romans, Chapter Eight The verses immediately preceding Romans 8:14 have to do with individuals (Christians) either walking after the flesh or walking after the Spirit -- following the old man or the new man (Romans 8:1-13). The verses immediately following Romans 8:14 state that we are presently "children" awaiting the adoption (Romans 8:15-23). Consequently, in the light of the context and related Scripture ----which clearly teaches that we are presently children, not sons -- it appears evident that Romans 8:14 must be understood in the sense that the ones, as the first part of this verse states, who are "led [presently being led] by the Spirit of God" are the ones who will be adopted, i.e., placed in the position of "sons." These are the ones who will be manifested as the "sons of God" in verse nineteen, synonymous with both the "many sons" who will be brought into glory in Hebrews 2:10 and the ones who will comprise the "church of the firstborn" in Hebrews 12:23. The great burden of Scripture has to do with God’s intentions to replace the "sons of God" presently ruling under Satan with a great host of individuals He is about to place in the position of "sons" via adoption. Angels ruling under Satan have disqualified themselves, and they are to be deposed; Christians are presently in the process of qualifying to rule, and they are to be established in these positions. Christ has already shown Himself fully qualified to replace Satan, and Christians who qualify will hold positions under Christ, presently held by angels ruling under Satan. b) Galatians, Chapters Three and Four Galatians 3:26-29; Galatians 4:1-7 is a section which deals with our position in Christ (Galatians 3:26-28), the adoption (Galatians 4:5), and the heirship (Galatians 3:29; Galatians 4:7). The expression "in Christ" sets forth a positional standing, not what we are personally and actually here and now. "In Christ" all distinctions of the human race have been blotted out. There is neither male nor female, bond nor free, etc. But personally and actually these conditions exist. "In Christ" we have been seated together in heavenly places, "far above all principality, and power, and might, and dominion" (Ephesians 2:6; Ephesians 1:20-21). But personally and actually we are here on earth, Jesus is at His Father’s right hand, and these heavenly powers (synonymous with the powers in Ephesians 6:12) still possess dominion. "In Christ" we have been blessed with all spiritual blessings and have received the inheritance "reserved in heaven." But personally and actually the reception of most blessings and the entirety of the inheritance are yet future (Ephesians 1:3; Ephesians 1:11-14; cf. 1 Peter 1:3-4). The same is also true of the sonship in the section in Galatians 3:26-29; Galatians 4:1-7. We have already come into this position "in Christ," but personally and actually the adoption and the heirship are yet future. This is the clear teaching of related Scripture, and Scripture does not contradict itself. Placement and Position of Sons Sons of God have held, continue to hold, and will always hold the main positions of power and authority under God over this earth. During prior ages, continuing into the present, angels have held these positions. But God is about to bring into existence a new order of sons; and this order of sons will, during the coming age, occupy positions of power and authority presently held by angels, for "unto the angels hath he [God] not put in subjection the world to come" (Hebrews 2:5). In time past Israel was adopted -- placed in the position of God’s firstborn son -- for definite and distinct purposes. Only firstborn sons are in direct line to inherit the rights of primogeniture, and, apart from the adoption, Israel could not inherit these rights. The rights of the firstborn included, 1) the position of authority among sons in the family, 2) the position as priest of the family, and 3) the reception of the double portion of the Father’s estate. Israel was placed in the position of God’s firstborn son to "serve" the Lord their God as "a kingdom of priests, and an holy nation" in the land of their inheritance -- the land covenanted to Abraham, Isaac, and Jacob (Exodus 4:22-23; Exodus 19:5-6). Israel at this time was in direct line to inherit the double portion of the Father’s estate, for in addition to earthly promises and blessings associated with the Abrahamic covenant, Israel was also in possession of promises and blessings within a larger sphere of the Father’s estate -- a heavenly sphere. This is the reason both heavenly and earthly expressions are used relative to Abraham and his seed in that segment of Old Testament history leading into and immediately following Israel’s adoption (Genesis 13:16; Genesis 14:19; Genesis 15:5; Genesis 22:17; Genesis 26:3-4; Genesis 28:13-14; Exodus 32:13; cf. Hebrews 11:12-16). Israel, however, forfeited the heavenly portion of the "adopted son’s" inheritance within the rights of primogeniture, and the Church was subsequently called into existence to be the recipient of that which Israel forfeited. Israel’s forfeiture of the heavenly portion of the double inheritance included the nation’s relationship as "a kingdom of priests, and an holy nation" to this heavenly inheritance, but Israel’s position and calling relative to the earthly portion of the inheritance remained unchanged. This calling was not only intimately associated with the unconditional terms of the Abrahamic covenant, but, as a son, Israel must receive a full portion of the Father’s estate. These facts present an impregnable barrier in the pathway of all who would assail Israel’s future place in God’s plans and purposes. The future adoption of Christians, as in Israel’s adoption, will be for definite and distinct purposes. Christians will be placed in the position of sons in order to inherit the rights of primogeniture. Christians will constitute the new order of sons who will rule in heavenly places as joint-heirs with Christ. The adoption of Christians is simply "a placing of sons in relation to the coming kingdom"; and following the adoption, Christians who have been placed in the position of sons will then realize their inheritance. Adopted Christians will constitute the ruling class of priests ("kings and priests"), representing God to man, and man to God, as they rule with Christ (the great "King-Priest" after the order of Melchizedek); and these Christians will inherit the double portion of the Father’s estate belonging to the firstborn. The double portion of the Father’s estate, to be possessed by the Church, has to do with both spheres of the kingdom -- heavenly and earthly. The blessings in store for Christians are heavenly, but these heavenly blessings will include an earthly "inheritance" and "possession," for Christians will be joint-heirs with Christ; and the Father has promised His Son, "Ask of me, and I will give thee the heathen [Gentiles] for thine inheritance, and the uttermost parts of the earth for thy possession" (Psalms 2:8, cf. Revelation 2:26-27). This earthly inheritance and possession -- completely separate from Israel’s earthly blessings and inheritance -- is associated with "the kingdom of the world [present world kingdom under Satan]" which will become "the kingdom of our Lord, and of his Christ [future world kingdom under Christ]" (Revelation 11:15, ASV). "To him that overcometh will I grant to sit with me in my throne..." (Revelation 3:21). ======================================================================== CHAPTER 13: 01.11. RESURRECTION OF ISRAEL ======================================================================== 11 The Resurrection of Israel By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones (Hebrews 11:22). The two previous studies in this series have dealt with a detailed account of the blessings in store for both Israel and the Church which will be realized in the coming age. Beginning with Hebrews 11:22 ("By faith Joseph") the center of attention shifts to Israel and the Gentile nations. From this verse through verse thirty-one ("By faith...Rahab") there is a sequence of historical events typifying in chronological order a series of events which will occur on earth at the conclusion of the Great Tribulation. Events in the first part of this section (Hebrews 11:22-29) pertain specifically to Israel, and events in the second part (Hebrews 11:30-31) pertain specifically to the Gentiles. In brief, these verses typify four main prophetic events: 1) The Resurrection of Israel (Hebrews 11:22) Attention is directed to the bones of Joseph immediately before the Exodus from Egypt. "Moses took the bones of Joseph," for they were to be transported out of Egypt with the living (Genesis 50:24-26; Exodus 13:19). This foreshadows that future day when attention will be directed to the bones of Old Testament saints immediately before the deliverance of Israel from a worldwide dispersion. Abraham and his descendants through Isaac and Jacob, who died in the faith during Old Testament times, will be raised from the dead and delivered with the living (Ezekiel 37:1-14). 2) The Restoration of Israel (Hebrews 11:23-29) The Israelites were delivered from Egypt under Moses. This foreshadows that future day when the One Who is greater than Moses returns and, following the resurrection of Old Testament saints, delivers the Israelites from a worldwide dispersion. 3) The Destruction of Gentile World Power (Hebrews 11:30) The destruction of Jericho revealed God’s manner of dealing with a Gentile power standing in the way of the Israelites inhabiting the land. This foreshadows God’s dealings with Gentile world power yet future which will stand in the way of the Israelites dwelling safely, at rest in the land covenanted to Abraham, Isaac, and Jacob. 4) The Salvation of Gentiles (Hebrews 11:31) Rahab, a Gentile, was saved out of the destruction of Jericho. This foreshadows the great host of Gentiles yet future being saved out of the destruction of this world system. Their salvation will be effected through hearing and believing the message of the 144,000 Jewish witnesses during the Great Tribulation, as Rahab’s salvation was effected through hearing and believing the two spies sent into Jericho. It is interesting to note the vast amount of Scripture pertaining to end-time events. Almost all of Hebrews, chapter eleven is prophetic in its scope, as is the Book of Hebrews as a whole. But in a more restricted sense, note that Hebrews 11:23-31 pertains specifically to events which will occur over a very short period of time following the return of Christ at the end of the Tribulation. God attaches far more than just a passing note of importance to Christians understanding these future events, especially in their correct chronological framework. Thus, these events will be dealt with in this book, as they are in the Book of Hebrews, in four separate parts. The present chapter will contain the first part -- the bones of Joseph accompanying the living at the time of the Exodus, reflecting on the coming resurrection of Old Testament saints who will accompany the living from a worldwide dispersion -- and succeeding chapters will contain the other three parts. Resurrection in General "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits; afterward they that are Christ’s at his coming. Then cometh the end..." (1 Corinthians 15:21-24 a). To properly understand the resurrection of Israel, one should be familiar with the complete scope of the doctrine of the resurrection of the dead, i.e., the resurrection of all mankind. Every individual who has died since the days of Adam will, at some point in time, be raised from the dead. Scripture is very clear concerning this matter. The vicarious death and subsequent resurrection of Christ are universal in their scope. Christ died for the sins of the world, and whosoever will can realize salvation through His vicarious death. The resurrection of Christ is equally all-inclusive. Because of His resurrection, all of the dead will be raised. That is, Christ died for the entire world, even though the world will not receive Christ; and because of the resurrection of Christ, every individual who has died (saved or unsaved) will be raised from the dead. "For as in Adam all die, even so in Christ shall all be made alive." The word "all" in both instances encompasses the same group, i.e., all mankind. Their eternal destiny following resurrection is another matter. Every man will be raised "in his own order," or "company." Christians will be raised in one company at a particular time (1 Corinthians 15:51-57); Old Testament saints will be raised in another company at a particular time (Job 19:25-26; Daniel 12:1-2); Tribulation saints will be raised in another company at a particular time (Revelation 20:4-6); and the unsaved dead from all the ages will be raised in another company at a particular time (Revelation 20:11-15). The word "resurrection" is a translation of the Greek word anastasis, which means "to rise up," or "to stand up." Since it is the body which dies and is laid to rest, it must be the body which rises, stands up. The bodies of Christians will rise before the Tribulation; the bodies of Old Testament and Tribulation saints will rise after the Tribulation; and the bodies of the unsaved dead from all the ages will rise 1,000 years later at the end of the Messianic Era. These are some of the basics of the doctrine of the resurrection of the dead, and the reader would do well to heed the admonition of the writer of the Book of Hebrews, "Let us go on unto perfection [maturity]" (Hebrews 6:1-2). Resurrection in Particular Many of the basic teachings concerning the resurrection of Israel are derived from Biblical typology in both the Old and New Testaments, along with the Jewish festivals in Leviticus 23:1-44. These teachings, in turn, must be understood in the light of Biblical distinctions between God’s dealings with Israel and God’s dealings with the Church. Almost all erroneous teachings concerning Israel’s resurrection can be attributed to the expositor ignoring one or more of these areas of instruction provided in the Word of God. Israel’s resurrection will occur at a particular time, in a particular manner, and be followed by particular events. Only through understanding distinctions which God has established between Israel and the Church, Biblical typology, and the Jewish festivals in the Book of Leviticus can one grasp the overall picture, placing the resurrection of Israel in its proper Scriptural perspective. Consequently, the remainder of this study will center around these three areas. 1) The resurrection of Israel cannot occur outside the scope of God’s dealings with the nation, nor precede God’s completion of His dealings with the nation during Man’s Day. Israel’s resurrection awaits the completion of Daniel’s unfulfilled Seventieth Week. God deals with the Church outside the scope of the Seventy Weeks, but God’s dealings with Israel during the latter days are either within the scope of the Seventy Weeks or following the Seventy Weeks. From the issuance of the command "to restore and to build Jerusalem," following the Assyrian and Babylonian captivities, until the time when "everlasting righteousness" would prevail was to be "Seventy Weeks [lit. ’Seventy Sevens,’ 490 years]" (Daniel 9:24-27). That is, from the decree issued by Artaxerxes (Nehemiah 2:1-8) until the Messianic Era, God’s dealings with Israel would be confined to a 490-year period. At the termination of Sixty-nine Weeks (483 years) Israel’s Messiah was to be "cut off" (Daniel 9:26). This event occurred in 30 A.D. when Israel was set aside, the chronometer marking a full 490 years was stopped, and during the interval (present day and time) God is taking out of the Gentiles a people for His name. After God completes His purpose for the interval between the Sixty-ninth and Seventieth Weeks, the individuals whom He has called -- comprising the one new man in Christ -- will be removed from the earth into heaven. God will then turn once again to Israel, and the chronometer will again be set in motion, marking off the last seven years of the full 490 years. Daniel’s Seventieth Week, the coming Tribulation, will be the time when Russia, Iran, and certain other nations send vast armed forces against Israel, but suffer destruction on the mountains of Israel (Ezekiel 38:1-23; Ezekiel 39:1-29). This will be the time when Satan and his angels are cast out of the heavens onto the earth (Revelation 12:4; Revelation 12:7-12). This will be the time of the rule of the Antichrist, to whom Satan will give his "power, and his seat [throne], and great authority" (Revelation 13:1 ff). This will be the time when Satan launches his final and most intense attack against Israel, resulting in the destruction of two-thirds of the Jewish population of the earth (Revelation 12:6; Revelation 12:13-17; Zechariah 13:8-9). This will be the time during which "except those days should be shortened, there should no flesh be saved; but for the elect’s [Israel’s] sake those days shall be shortened" (Matthew 24:22). Israel will be saved out of this time, but Israel must pass through the complete 490 years before she sees the face of her Messiah again. At the termination of the Seventieth Week (the last seven years), "then shall appear the sign of the Son of man in heaven" (Matthew 24:29-30). Israel’s Messiah will return, the nation will look upon the One Whom they crucified, a nation will be born in a day, Old Testament saints will be raised from the dead, and "the whole house of Israel" (the resurrected, along with the living who survive the Great Tribulation) will be restored to the land covenanted to Abraham, Isaac, and Jacob. Old Testament saints cannot be resurrected with Christians before the Tribulation. Aside from other considerations, God is not presently dealing with Israel on a national basis. The resurrection of Old Testament saints must await the time God turns to Israel once again, and the Scriptures are clear that this resurrection will not occur until the completion of Daniel’s full Seventy Weeks. 2) The resurrection of Israel in the Old Testament occurs sequentially after a time of trouble -- the Great Tribulation. The basic framework showing the proper place for the resurrection of Israel in relation to the Tribulation and subsequent restoration of Israel can be seen in the removal of the bones of Joseph from Egypt at the time of the Exodus. This same basic framework is also evident in other Old Testament passages such as Isaiah 26:8-19 and Daniel 12:1-2. During the days of Moses 3,500 years ago the Israelites were in Egypt under bondage to a governmental system controlled by "the Assyrian" (cf. Exodus 1:8; Isaiah 52:4). The Assyrians had previously come down, conquered Egypt, and were at this time controlling the affairs of state. Prior to the deliverance under Moses, events in this book move through ten plagues brought upon the kingdom of the Assyrian (Exodus 7:20-25; Exodus 8:1-32; Exodus 9:1-35; Exodus 10:1-29; Exodus 11:1-10; Exodus 12:1-30). The tenth plague had to do with the death of the firstborn (Exodus 11:1 ff), which the Israelites experienced via a substitute -- a lamb from the flock. Moses then took the bones of Joseph and led the Israelites out of Egypt (Exodus 13:19 ff). "Egypt" in Biblical typology always represents the world. The Israelites in Egypt under bondage to a governmental system controlled by the Assyrian typifies the Israelites yet future in their worldwide dispersion under bondage to a governmental system controlled by the Assyrian -- the Antichrist (Daniel 8:8-9; Isaiah 10:5; Isaiah 10:12; Isaiah 10:24-27; Micah 5:5-6). The ten plagues brought upon the kingdom of the Assyrian in Egypt foreshadow God’s judgments yet future upon the worldwide kingdom of the Assyrian. "Ten" is the number of ordinal completion and refers to all of God’s judgments. These judgments during the coming Tribulation will be under "seven seals," introduced by "seven trumpets," and within "seven vials of wrath" (Revelation 6:1-17; Revelation 7:1-17; Revelation 8:1-13; Revelation 9:1-21; Revelation 10:1-11; Revelation 11:1-19; Revelation 12:1-17; Revelation 13:1-18; Revelation 14:1-20; Revelation 15:1-8; Revelation 16:1-21; Revelation 17:1-18; Revelation 18:1-24). "Seven" is the number of perfection. It signifies the completeness of what is in view. "Three" is the number in Scripture associated with the Godhead. Thus, in this instance, "three sevens" indicate the completeness of God’s judgments upon the future kingdom of the Assyrian. Moses’ turning his attention to the bones of Joseph following the Passover but prior to the Exodus reflects on that time yet future when Jesus will turn His attention to the bones of Old Testament saints (Israel’s resurrection) following the Passover (Israel’s conversion) but prior to the Exodus (Israel’s restoration). At this time the Old Testament saints will be raised from the dead and be restored, along with the living, to the land covenanted to Abraham, Isaac, and Jacob (cf. Ezekiel 37:1-14). Old Testament saints -- Abraham, Isaac, Jacob, et al. -- must be raised from the dead and be placed back in the land of Israel, else the promises of God in the Abrahamic covenant cannot be fulfilled (cf. Genesis 17:8; Genesis 37:1). Joseph, "by faith," before his death, had made mention of the departing of the children of Israel from Egypt, and the fact that his bones were to be removed from Egypt and accompany the living back to the land at this time (Genesis 50:24-26). Joseph’s faith was based upon God’s promise (Genesis 46:2-4), and the nation of Israel in her dispersion among the Gentile nations today possesses this same promise. As surely as the Israelites left Egypt under Moses and later entered the land under Joshua, the nation of Israel yet future will be removed from the nations of the world and be placed in the land by Jesus. And, as surely as the dead accompanied the living in the type, the dead (resurrected) will accompany the living in the antitype. 3) The resurrection of Israel in the festivals of Leviticus, chapter twenty-three occurs between the national conversion and restoration of Israel. The seven festivals in the Book of Leviticus constitute the sacred calendar of Israel. These festivals outline in chronological order a sequence of events about to transpire in the camp of Israel, and are all unfulfilled insofar as Israel is concerned. Israel’s national Passover (the first of the seven festivals) in the antitype of Exodus, chapter twelve is yet future, as are events in the other six festivals. Events surrounding the Passover must occur first, and this Feast of the Lord will not be fulfilled until the end of the Tribulation. The progression of events in these seven festivals reveal a progression of events which will occur in the camp of Israel when Jesus returns to deliver His covenant people: A) Passover: This festival has to do with the national conversion of Israel, when the nation looks upon the Pierced One. The Lamb has already died, the blood has been shed (Exodus 12:6), but Israel has not applied the blood (Exodus 12:7). Note in the type that the Passover occurred while Israel was still in Egypt. In the antitype Israel will have her national Passover while the nation is still scattered throughout the Gentile World, for this is the time when "they will look upon" their Messiah, and a nation will be "born at once" (Zechariah 12:10; Isaiah 66:8). B) Unleavened Bread: This festival has to do with the removal of sin from the house after the Passover. Of what sin is Israel guilty? Israel is guilty of the sin of crucifying her Messiah. Israel is presently unclean through contact with the dead body of God’s Son, and will remain unclean two days (2,000 years). After two days, on the third day, Israel is going to acknowledge her sin in the presence of the very One Whom she crucified. Israel will then put this sin out of the house. C) First-fruits: This festival has to do with resurrection. Christ was raised from the dead on this day, and Old Testament saints will be raised from the dead at this time, fulfilling this festival. The first-fruits of the resurrection of Old Testament saints occurred after Christ was raised (Matthew 27:52-53). The main harvest will follow. D) Pentecost: Note what began to occur on the day of Pentecost, 30 A.D. (Acts 2:1 ff). Joel’s prophecy began to be fulfilled, and this prophecy would have been completely fulfilled had Israel done what Peter told the Jews to do in Acts 2:38 -- national repentance, followed by national baptism. However, Israel did not, the nation was subsequently set aside for an age, and any fulfillment of Joel’s prophecy has also been set aside with Israel for an age. Joel’s prophecy cannot be fulfilled today, even in part. But it will be fulfilled immediately after the resurrection of Old Testament saints. E) Trumpets: This festival has to do with the regathering of Israel. Christians await a trumpet calling them into the heavens before the Tribulation; Israel awaits a trumpet calling the nation back into the land after the Tribulation. F) Atonement: This festival has to do with a cleansing from sin for a people already under the blood of the Passover Lamb. Activities on this day have to do with blood on the mercy seat and confession of sin. Atonement is to be provided for Israel’s sin of crucifying her Messiah. Note the order in Ezekiel 36:24-25 -- a regathering before cleansing from sin. G) Tabernacles: This is the last of the festivals and has to do with a time of rest at the conclusion of the preceding Feasts of the Lord. This points forward to the time of rest in the coming age after the conclusion of events surrounding the first six Feasts of the Lord. This festival lasted for seven days -- a complete period of time -- pointing forward to the complete duration of the Millennium. Following the return of Christ at the end of the Tribulation there will be a 75-day period between the end of Daniel’s Seventieth Week and the beginning of the Millennium (Daniel 12:11-13). It appears evident that the events set forth in the first six Feasts of the Lord, leading up to events in the terminal festival, the Feast of Tabernacles, will transpire during this time. Thus, the resurrection of Old Testament saints in the Feasts of the Lord occurs at the same point as in Biblical typology -- between the conversion and restoration of Israel. 4) Israelites will not possess the same type resurrection body which Christians will possess. The type setting forth the resurrection of Israel in its proper perspective is given in John, chapter eleven. The resurrection of Lazarus is the seventh of eight signs recorded in the Gospel of John. Out of all the signs which Jesus performed, the Holy Spirit moved John to record eight of them in his gospel account. And these eight signs have been recorded in order that "ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name" (John 20:30-31). A) Lazarus, Israel Type, Antitype In the recorded accounts giving the life of Christ while here on earth, three individuals were raised from the dead (Matthew 9:23-26; Luke 7:11-15; John 11:38-44). There is no record of anyone dying in the presence of Christ. Note that the ones crucified with Him died after He had given up His spirit. Lazarus died while Jesus was absent. It is not possible for death to occur in the presence of the One Who said, "I am the resurrection, and the life" (John 11:25). This truth is set forth in the statement of Martha to Jesus: "Lord, if thou hadst been here, my brother had not died" (John 11:21 b). The absence of Jesus, allowing Lazarus to die, was for a particular purpose: "...for the glory of God, that the Son of God might be glorified thereby" (John 11:4 b). Jesus Himself stated, "...I am glad for your sakes that I was not there to the intent ye may believe" (John 11:15). The time of the resurrection of Lazarus was after Jesus had been outside the land of Judaea "two days," and after Lazarus had lain in the grave "four days" (John 11:6, John 11:17). At this time Jesus said, "Let us go into Judaea again" (John 11:7 b). Lazarus was one whom the Lord loved (John 11:3 b), and the Lord returned into the land of Judaea, after a two-day wait, in order to raise Lazarus from the dead. The time of the resurrection of Israel will be after Jesus has been outside the land of Judaea "two days," and after Israel has lain in the grave "four days." Each one of these days Isaiah 1,000 years in length (2 Peter 3:8). The length of Christ’s stay in heaven, out of the land of Judaea, will be "two days" -- 2,000 years. At the termination of this time He will say, "Let us go into Judaea again." Jesus will return and raise the one Whom He loves from the dead. Israel at that time will have been in the grave "four days:" two days (2,000 years) before Christ under Law, and two days (2,000 years) after Christ apart from her Messiah. B) Soulical and Spiritual Bodies The resurrected body of Lazarus was the same soulical body which had died. Lazarus was raised in a body of flesh, blood, and bones. This is not the type body which Christ possessed following His resurrection; nor is it the type body which Christians will possess. Christ, following His resurrection, possessed a spiritual body of flesh and bones -- the same body which had been placed in the tomb -- but the Spirit rather than the blood was now the life-giving, animating principle of the body. This is the same type body which Christians will one day possess. Both soulical and spiritual bodies are bodies of flesh and bone. The difference in the two bodies lies in the life-giving, animating principle of the body. Blood is the life-giving, animating principle of the soulical body; the Holy Spirit is the life-giving, animating principle of the spiritual body (cf. Leviticus 17:11; Isaiah 53:12; 1 Corinthians 15:44-50). Note the contrasting difference between the resurrections of Lazarus and Jesus. The stone covering the tomb of Lazarus was rolled away to let Lazarus out (John 11:38-39, John 11:41). The stone covering the tomb of Jesus was rolled away to let others in to see that He was already out (Matthew 28:2-6). Lazarus came forth "bound hand and foot with graveclothes" (John 11:44), but Jesus left his graveclothes undisturbed in the tomb (Luke 24:12). Luke 24:12 states that Peter "beheld the linen clothes laid [lit. ’lying’; cf. John 20:5-7] by themselves." The linen cloth forming the graveclothes of Jesus had been wrapped about the body using a mixture of myrrh and aloes weighing about "an hundred pound weight" (about eighty pounds [John 19:39]). Myrrh is a resinous gum, and aloes is a powdered wood. Mixing the two together formed a sticky substance which was spread on the linen cloth as it was wrapped about the body of Jesus in preparation for burial. This complete process formed a covering about the body which hardened with time, similar to a plaster of Paris cast today. With the exception of His head, the complete body of Jesus was wrapped in this manner. His body was then laid in the tomb, and a napkin was placed over His head. When Peter looked into the tomb following the resurrection, he saw the graveclothes "lying by themselves." The mixture of myrrh and aloes had hardened, and the graveclothes were maintaining the shape and contour of the body apart from the body being on the inside. The napkin which had been placed over His face had simply collapsed and was found lying in the place where His head had been. To properly understand and appreciate the bodily resurrection of the Lord Jesus Christ, one must, in turn, have a proper understanding and appreciation of what Peter saw when he gazed upon those empty graveclothes. The body which Jesus possessed following His resurrection had capabilities which a soulical body does not have. This is the same body which Jesus possesses today -- a body capable of transcending natural laws as we know them. Jesus, in His resurrection body, moved through solid objects (cf. Matthew 28:6; Luke 24:12; John 20:19). In this same body Jesus traveled in a manner and to places which a soulical body cannot travel nor go (Acts 1:9; 1 Peter 3:19). The resurrection of Christians before the Tribulation will be in spiritual bodies like unto the body of Christ. Christians alone possess the promise, "when he shall appear, we shall be like him" (1 John 3:2; cf. 1 Corinthians 15:49). Christians will be raised from the dead and be removed from the earth into the heavens. They will be raised in "celestial [’heavenly’] bodies" (1 Corinthians 15:40 a), for their promises and blessings are heavenly. The resurrection of Israelites following the Tribulation will be in soulical bodies like unto the body of Lazarus. Old Testament saints will be raised from the dead and be placed in the land of Israel here on earth. They will be raised in "terrestrial [’earthly’] bodies" (1 Corinthians 15:40 b), for their promises and blessings are earthly. "Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel" (Ezekiel 37:12). ======================================================================== CHAPTER 14: 01.12. RESTORATION OF ISRAEL ======================================================================== 12 The Restoration of Israel By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king’s commandment. By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. By faith they passed through the Red Sea as by dry land: which the Egyptians assaying to do were drowned (Hebrews 11:23-29). Our studies thus far in Hebrews 11:1-40 have dealt with certain peculiar experiences of a select group of individuals from the Book of Genesis. In selecting these individuals with their peculiar experiences, the Spirit of God has provided a chronological framework of prophetic events revealing God’s plans and purposes for the ages. And the emphasis, as with all prophetic Scripture, is placed on the end time, beginning with the removal of the Church preceding the Tribulation. Joseph’s mention of the departing of the children of Israel from Egypt and the commandment given concerning his bones (Hebrews 11:22; Genesis 50:24-25) form the closing verses to the Book of Genesis. Beginning with the birth of Moses (Hebrews 11:23; Exodus 2:1 ff), revelation in Hebrews 11:1-40, for the first time, moves beyond the Book of Genesis. Hebrews 11:23-29 refers to certain experiences of Moses, the deliverance of the Israelites from Egypt, and the destruction of Pharaoh and his armed forces. This deliverance of the Israelites is the same deliverance to which Joseph referred in the closing verses of Genesis. Joseph, however, referred not only to the Israelites being led "out of" Egypt, but also to the Israelites being brought "unto the land which he [God] sware to Abraham, to Isaac, and to Jacob." Although the account of the Israelites being led out of Egypt is given in the Book of Exodus, the account of their being brought into the land is not given until the Book of Joshua. Thus, these two books, along with the intervening books recording the wilderness wanderings and experiences of the Israelites (Leviticus, Numbers, and Deuteronomy), form God’s Own commentary on Genesis 50:24. The historical account of the deliverance of the Israelites from Egypt under Moses, their experiences in the wilderness wanderings, and their entrance into and conquest of the land under Joshua constitute a dual type concerning God’s deliverance of the two seed of Abraham -- the heavenly seed, and the earthly seed. There is a present deliverance for the heavenly seed of Abraham (the Church), with a view to a future inheritance in a heavenly habitation (the land presently occupied by Satan and his angels); and there is a future deliverance for the earthly seed of Abraham (Israel), with a view to an inheritance in an earthly habitation (the land covenanted to Abraham, Isaac, and Jacob). This is the same dual type set forth in the previous experiences of Abraham as he traveled from Ur of the Chaldees to the land of Canaan, establishing in Genesis a basic type which remains unchanged throughout Scripture. The experiences of the Israelites under Moses, beginning in Exodus, merely enlarge upon the type previously established in Genesis. And we’re told in 1 Corinthians 10:6; 1 Corinthians 10:11 that "all these things happened unto them for ensamples [’types’]: and they are written for our admonition, upon whom the ends of the world [’ages’] are come." God has established these types through experiences of Old Testament saints in order to teach His people the "deep things of God" concerning His dealings with both Israel and the Church. Faith of... Hebrews 11:23 refers to the faith of Moses’ parents at the time of his birth. Hebrews 11:24-28 refer to the faith of Moses after he had "come to years" in the palace of the Pharaoh of Egypt; and Hebrews 11:29 refers to the faith of the nation of Israel, including Moses, as the people passed through the Red Sea upon their departure from Egypt. The words "By faith" in this section, as throughout Hebrews 11:1-40, reflect back upon God’s previous revelation to the ones exercising faith, for apart from this revelation faith cannot exist. 1. Faith of Moses’ Parents (Hebrews 11:23) The parents of Moses (Amram and Jochebed), through Divine revelation, acted "by faith." They disregarded the king’s commandment concerning the death of all newborn male children (cf. Exodus 1:22) and hid their son. After three months, when he could no longer be hidden in the camp of Israel, Jochebed made an "ark of bulrushes" covered with "slime and with pitch" and hid her child in the ark among the reeds at the edge of the Nile. Pharaoh’s daughter, coming down to the Nile to bathe, found the child. And continuing events coming to pass under the sovereign direction of the Lord, honoring Amram’s and Jochebed’s faith, resulted in the child being returned to his own mother to be reared under the very protection of Pharaoh (Exodus 2:5-9). "Amram and Jochebed must have received a Divine revelation (not recorded in the O.T.), and this word from God formed the foundation of their confidence, and supplied the motive-power of what they did. It is true that they knew from the prophecy given to Abraham (Genesis 15:1-21) that the time for the deliverance of Israel from Egypt was drawing near, as they also knew from the prediction of Joseph (Genesis 50:24) that God was going to undertake for His people. Yet we are persuaded that Hebrews 11:23 refers to something more definite and specific" (A. W. Pink). 2. Faith of Moses (Hebrews 11:24-28) God’s revelation to Amram and Jochebed was undoubtedly passed on to Moses by his mother while still a child under her care, for when he was grown and separated from his mother in the palace of Pharaoh, he acted "by faith." He, at this time, acted upon the revelation of God concerning his true identity, his mission in life, and what the future held. A) By faith Moses, "when he was come to years, refused to be called the son of Pharaoh’s daughter" (Hebrews 11:24). Moses as the adopted son of Pharaoh’s daughter was in a position to participate in the affairs of Egypt as a member of Egypt’s royal family. But Moses, "when he was come to years," renounced his position in Pharaoh’s court, for he knew the destiny of both Egypt and the people of God. B) By faith Moses chose "rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a reason" (Hebrews 11:25). Although Moses in the court of Pharaoh was the adopted son of Pharaoh’s daughter, he chose to align himself with the people of God who were about to be adopted as God’s firstborn son (Exodus 4:22). The word "firstborn" carries the thought of supremacy. Israel, not Egypt, was to ultimately be the supreme nation. The wisdom, wealth, and power of Egypt were to be reduced to naught, and the afflicted people of God were, in the end, to be triumphant. (Note that in the coming age Israel will be placed at the "head" of the nation, and Egypt will be the "basest" among nations; Isaiah 14:1-2; Ezekiel 29:11-15.) C) By faith Moses esteemed "the reproach of Christ greater riches then the treasures in Egypt: for he had respect unto the recompense of the reward" (Hebrews 11:40). The "recompense of the reward" is twofold. Recompense for both the godly and the ungodly are in view -- rewards and retribution. Moses knew that both would come to pass, and he refused to look upon the present "treasures" of Egypt, knowing that the only "riches" which would endure lay outside of Egypt. These riches were associated with Christ, the people of God, and would be realized in the future. D) By faith Moses "forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible" (Hebrews 11:27). With God’s revelation concerning the destiny of two nations in view, the simple statement is made, "By faith he forsook Egypt." The wrath of Pharaoh was ignored, for Moses, through the eyes of faith (the opposite of sight in Pharaoh’s court), saw the things of God -- things impossible to behold through the natural eye. E) By faith Moses "kept [lit. ’instituted’] the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them" (Hebrews 11:28). The institution of the Passover signaled the death of the firstborn -- "from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts" (Exodus 11:5). The death of the firstborn was the tenth and final plague wrought upon the kingdom of Egypt. And on this night, via the death of the firstborn, God announced that supremacy had passed from the powerful nation of Egypt to a nation of slaves -- God’s firstborn son. 3. Faith of the Israelites (Hebrews 11:29) The Israelites under Moses, "By faith...passed through the Red Sea," but the pursuing Egyptians "were drowned" in the sea. The Israelites acted upon God’s promise of deliverance from Egypt. They possessed God’s promise to Abraham (Genesis 15:13-14); they possessed God’s promise through Joseph (Genesis 50:24-25); they possessed as their leader the one approved by God among the people through "signs" (Exodus 4:29-31; cf. Acts 2:22); and they possessed God’s promise through Moses concerning the Red Sea passage itself (Exodus 14:15-16). Although supremacy among the nations passed from Egypt to Israel the night of the Passover, the power of Egypt was not reduced to naught until the Red Sea passage. Pharaoh and his armed forces were overthrown in the midst of the sea. And it was then that God’s firstborn son, on the eastern bank of the Red Sea, sang the victor’s song (Exodus 14:26-30; Exodus 15:1 ff). Exodus -- Its Historical Setting The section in Hebrews 11:23-29 is a brief synopsis of the first fifteen chapters of Exodus. Its place in Hebrews 11:1-40 is immediately after the mention by Joseph of the "departing of the children of Israel" and the "commandment concerning his bones" (Hebrews 11:22), and immediately before the destruction of Jericho (Hebrews 11:30). The former refers to the resurrection and restoration of Israel, and the latter refers to the destruction of Gentile world power following Israel’s resurrection and restoration. The intervening seven verses dealing with Moses (Hebrews 11:23-29) lead into events which actually connect verse twenty-two (the departure of the children of Israel, and the bones of Joseph) with Hebrews 11:30 (the destruction of Jericho). The Exodus from Egypt under Moses in Hebrews 11:29 is synonymous with the departure of the children of Israel in verse twenty-two, and the destruction of the Egyptians in Hebrews 11:29 sets forth the same basic teaching as the destruction of Jericho in Hebrews 11:30. The chronology of events is thus: 1) The resurrection of Israel (Hebrews 11:22). 2) The restoration of Israel (Hebrews 11:22-29). 3) The destruction of Gentile world power (Hebrews 11:29-30). Individuals with their peculiar experiences, the placement of these individuals within the framework of sections in books, or in books as a whole, and the arrangement of books within the canon of Scripture all fit together in perfect harmony to reveal God’s plans and purposes for the ages. The opening verses of Genesis reveal the origin of the heavens and the earth, the ruin of the earth, the restoration of the earth, and the time involved in the earth’s restoration. In Genesis we find man’s beginning and the purpose for his creation, the entrance of sin into the human race, and God’s remedy for sin. In Genesis we find the great Flood during Noah’s day, the call of Abraham, and the experiences in his life and in the lives of his descendants through the fourth generation -- the sons of Jacob, constituting the beginning of the twelve tribes of Israel. As we have seen in past studies, these events are far more than mere historical accounts concerning the origin of all things. These events occurred within the sphere of God’s Divine plan and direction, for God does not draw spiritual lessons from haphazard analogies. These events set forth, in type, great foundational spiritual truths upon which the remainder of Scripture rests. Once the foundation has been laid in Genesis, we can then move on to Exodus. The Book of Exodus actually forms a beginning within itself and must occupy its place in the canon of Scripture before the remaining books. Exodus records the death of the Passover lamb, the departure from Egypt, and the beginning of the wilderness journey toward the land of Canaan. Exodus records the birth of a nation in the land of Egypt and the removal of this nation from Egypt. And from this point forward, this new nation, the nation of Israel, is God’s focal point in His dealings with the remainder of the human race. Exodus, however, as Genesis, also records far more than mere historical beginnings. This book, in its typological teaching, builds upon foundational truths previously set forth in Genesis concerning both the heavenly and earthly seed of Abraham. In relation to the heavenly seed of Abraham, Exodus records the beginning of the Christian life -- the appropriation of the blood of the Passover Lamb, followed by the Red Sea passage and the wilderness journey; and in relation to the earthly seed of Abraham, Exodus records the birth of a nation in the land of Egypt and the departure of this nation from Egypt during the days of Moses, which looks beyond these events to the rebirth of this same nation while in a worldwide dispersion, followed by the nation’s restoration during the days of the coming of the Son of Man. The Book of Exodus as a whole constitutes a detailed prophecy concerning God’s future dealings with Israel. Exodus -- A Prophecy During the days of Moses 3,500 years ago we find the birth of a nation in the land of Egypt. The Book of Exodus, which records this birth, constitutes an overall type of what is about to occur immediately before and after the time yet future when this same nation will be "born at once" (Isaiah 66:8). This book sets forth in chronological order events which will occur both during and after the coming Great Tribulation. Exodus begins with the Israelites under bondage to the Assyrian in the land of Egypt. The revelation in this book moves through ten plagues brought upon Egypt, climaxed by the death of the firstborn. The Israelites -- under the blood of the Passover lamb -- were led out of Egypt, taken to the Sinai Peninsula, and there the old covenant was made with Israel. The book terminates with Israel removed from Egypt, placed under the old covenant, and God Himself dwelling in their midst in the Holy of Holies in the tabernacle. This is the point where the Theocratic Kingdom in the Old Testament began -- God Himself dwelling in the midst of His people, governing these same people under the old covenant. Would you like to know what is about to happen to both Israel and the Gentile nations of the world? God has not left His people in the darkness concerning what He is about to do. It is man who has ignored this revelation, producing a self-imposed darkness, not God who has failed to provide the revelation. It is evident that very few Christians have any appreciation whatsoever for the vast amount of unfulfilled prophecy found in Scripture. A large part of Genesis falls into this category. ALL of Exodus has to do with events yet future. This book is actual history fraught with types and meanings. The future time interval which God revealed to Moses, recorded in the Book of Exodus, is the same as that which God revealed to the Apostle John, recorded in the Book of Revelation. The plight of the Jews in the last days, the long-awaited deliverance of Israel, and the restoration of the kingdom to Israel are told through forty chapters in the Book of Exodus. God has devoted one entire book of Moses, along with large segments of the remaining four books, to provide His people with details concerning events which are yet future, even during the days in which we presently live; and Christians who ignore this revelation do so to their own peril. There are two great deliverances of the Israelites in Scripture. One deliverance is past; the other is future. The first deliverance was under Moses; the second will be under the One greater then Moses, the Lord Jesus Christ. When God states that He will "bring again the captivity" of His people (Jeremiah 30:3; Jeremiah 30:18), or "set his hand again the second time to recover the remnant of his people" (Isaiah 11:11), He is not alluding to a prior deliverance from the Assyrian and Babylonian captivities under Zerubbabel. This restoration was only partial, as is the present restoration of the Israelites to the land. There is only one restoration in all history which was complete and can be placed alongside, by way of parallel, the restoration which is about to occur. However, we are not left to any devices or imagination of our own to figure this out. Scripture reveals this for us. Read very carefully Jeremiah 16:14-15; Jeremiah 23:7-8. The past restoration constitutes an overall type of the future restoration. "Moses" is a type of Christ, and "Egypt" is always a type of the world in Scripture. The "deliverance from Egypt under Moses" is a type of the future deliverance from a worldwide dispersion under Jesus the Christ. Events on both sides of the actual deliverance from Egypt revealed in the Book of Exodus complete the overall type and provide us with a detailed explanation concerning what is about to occur in the antitype. The type has been set, and the antitype must follow the type in exact detail. The Coming Great Tribulation The Book of Exodus begins with Israel in Egypt under Assyrian bondage. The Assyrians had come down, conquered Egypt, and were at this time controlling the country. The "new king" (Exodus 1:8) who arose over Egypt was an Assyrian, not an Egyptian (Isaiah 52:4). In Stephen’s address before the religious leaders in Israel almost 1,700 years later (Acts 7:1 ff), attention was directed to this fact. In reiterating the history of Israel from the days of Abraham, Stephen referred to their bondage in Egypt under "another king...which knew not Joseph" (Acts 7:18). The word "another" is a translation of the Greek word heteros (the Septuagint also used this same word in Exodus 1:8). This word means "another kind" of king, and has reference to a different dynasty. An Egyptian dynasty had previously been in power. But the Assyrians came in, took over the government, and a new dynasty of a different nationality came into existence. This is the reason the governing power in Egypt looked upon the Israelites as "more and mightier than we" (Exodus 1:9). This statement could not be true if all Egypt were in view. "We" in this verse has to do with the Assyrians living in Egypt and controlling the affairs of state. During the coming Tribulation the Israelites are going to find themselves scattered throughout the world under bondage to a Gentile governmental system controlled by the "Assyrian." The coming man of sin will be an Assyrian (Isaiah 10:5; Isaiah 10:12; Isaiah 10:24-27; Micah 5:5-6). The future Assyrian will deal with the Israelites just like his counterpart in Egypt during the days of Moses. He will "afflict" them. Just as the Israelites during the past affliction cried out to God for deliverance, they will cry out to the same God for deliverance during their future affliction. And just as God came down during the past affliction and delivered His people, He will come down during the future affliction and deliver His people (cf. Exodus 1:11; Exodus 3:7-8; Deuteronomy 30:1-3; Hosea 5:15; Hosea 6:1-2). The manner in which God delivered His people the first time is the same manner in which He will deliver them the second time -- bringing to naught Gentile world power, and personally leading them out. The ten plagues brought upon the Assyrian Kingdom in Egypt set forth in type what is about to happen to the Assyrian Kingdom covering the entire world under the man of sin. "Ten" is the number of ordinal completion. This number has to do with all God’s judgments upon the Assyrian Kingdom -- both past and future -- prior to leading His people out. The Assyrian Kingdom in history was left in shambles at the termination of the plagues, and judgment upon this kingdom was completed immediately after the Israelites were led out of Egypt. At this time the Assyrian and his armed forces were overthrown in the Red Sea. This same thing will happen to the Assyrian Kingdom yet future. The judgments (typified by the ten plagues) brought upon the world during the Great Tribulation will leave this kingdom in shambles. Note especially Revelation 16:1 ff. Also, note in the type that the destruction of the Assyrian and his armed forces in the Red Sea occurred after the plagues and after the Israelites were delivered from Egypt. It will be after the Great Tribulation that the man of sin and his armies will be overthrown. This will occur after the return of Christ to the earth and after the deliverance of Israel from a worldwide dispersion. In the type, the death of the firstborn (the tenth and final plague) signaled that supremacy had passed from Egypt to Israel. And Israel’s position was secured by the destruction of Pharaoh and his armed forces in the Red Sea. Thus will it be in the antitype, for Israel, God’s firstborn son, is to exercise supremacy over the nations during the coming age. Events Following the Exodus Following the Exodus from Egypt the Israelites were led into Arabia. There God established the old covenant with Israel. When God reaches out to deliver His people a second time He will bring them into the "wilderness of the people." They will probably be brought to the same place in Arabia where they were brought following the first deliverance. There God will establish a new covenant with the house of Israel. He will also judge His people at this time, purging out the "rebels" and "transgressors," as aforetime, before allowing His people to enter into the land of Israel (Jeremiah 31:31-34; Ezekiel 20:34-38). The latter part of the Book of Exodus is taken up with instructions concerning the priesthood and tabernacle. Moses is the one who built the tabernacle. He built it exactly like God had told him, according to the pattern of an existing tabernacle in heaven. When Moses finished all the work, the glory of the Lord filled the tabernacle, and the book terminates with a Theocratic Kingdom in existence in the camp of Israel. When the One Who is greater than Moses returns to the earth, He will build the temple of the Lord (Zechariah 6:11-13). When He finishes all the work, the glory of the Lord will be restored to Israel, and there will once again be a Theocratic Kingdom in existence in the camp of Israel. Two days await Israel -- the darkest day in Jewish history (the coming Great Tribulation), followed by the brightest day (the Messianic Era). God’s affliction of His son must be completed; Gentile activity in helping forward this affliction must also be completed (Zechariah 1:12-15). THEN, shall "the Sun of righteousness arise with healing in his wings" (Malachi 4:2). The NATION will be restored, the GLORY will be restored, the KINGDOM will be restored, and God’s complete purpose for calling this nation into existence will be realized. ======================================================================== CHAPTER 15: 01.13. DESTRUCTION OF GENTILE WORLD POWER ======================================================================== 13 Destruction of Gentile World Power By faith the walls of Jericho fell down, after they were compassed about seven days (Hebrews 11:30). The historical account of the destruction of Jericho in Joshua, chapter six occurs after Israel’s deliverance from Egypt, but before the actual conquest of the land and the establishment of Israel in the land under a theocracy. Jericho appears to have been the principal stronghold of power for the Canaanite civilization of that day, and the destruction of Jericho in its type-antitype arrangement sets forth the destruction of Gentile world power after the deliverance of Israel from a worldwide dispersion, but before the actual placement of Israel in the land under a theocracy. Prior to Israel’s deliverance from Egypt during Moses’ day, the people of God were brought to the place of complete helplessness under the reign of an Assyrian Pharaoh. They had been relegated to the position of slaves and had nowhere to turn but to the God of their fathers. We read that the Israelites in Egypt "sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them" (Exodus 2:23-25). Moses at this time was on the far side of the desert tending sheep. He had previously appeared to Israel as their deliverer, but had been rejected. As the rejected deliverer Moses remained in the far country, removed from the camp of Israel, until the Israelites, in their bondage, were forced to cry out to God for deliverance. It was then that God appeared to Moses and commissioned him to return to the land of Egypt and deliver the children of Israel. Upon his return, Moses was accepted by the people and became the great deliverer of the nation. All of these events foreshadow past, present, and future experiences of Christ and the nation of Israel. Christ at the present time is in the far country (heaven) caring for the sheep (Christians). He is the Great Shepherd portrayed in the twenty-third Psalm. He appeared to Israel in time past, but was rejected. He must now remain in the far country, removed from the camp of Israel until the Israelites, in their affliction, are forced to cry out to God for deliverance (Deuteronomy 30:1-3; Hosea 5:15; Hosea 6:1-2). This will occur under the reign of the future Assyrian (Antichrist; Isaiah 10:5; Isaiah 10:12; Isaiah 10:24-27; Micah 5:5-6) who will bear rule over the entire earth. It is then that God will send His Son to the land of Judaea again to deliver the children of Israel. Upon Christ’s return He will be accepted by Israel and become the nation’s Great Deliverer from a worldwide dispersion. Pharaoh and his armed forces were overthrown in the Red Sea following the Exodus from Egypt. Since "Egypt" is a type of the world, the antitype of this destruction cannot occur until the Israelites have been delivered from a worldwide dispersion and placed in the land of Israel, for anywhere outside the land of Israel would be within the land typified by Egypt. Consequently, the destruction of Pharaoh and his armed forces in the Red Sea foreshadows the same event as does the destruction of Jericho -- the destruction of Gentile world power at the end of the present age, following Israel’s deliverance from the nations of the world. The One Who is greater than Moses will lead the Israelites out from a worldwide dispersion, and the One Who is greater than Joshua will lead the Israelites into the land of Canaan. This will then be followed by the destruction of Gentile power, as in the days of both Moses and Joshua. Victory Through Faith According to our text, "By faith the walls of Jericho fell down..." The Israelites under Joshua had received certain instructions from the Lord concerning the conquest and destruction of Jericho (Joshua 6:1 ff). The Israelites acted upon God’s promise to Joshua that the city had been given into his hand, and the Israelites under Joshua followed God’s instructions concerning the conquest and destruction of Jericho. The Israelites simply believed and followed the promise and instructions of the Lord. The Israelites moved against Jericho "by faith [they believed God and acted accordingly]," and "the walls of Jericho fell down," allowing them to march in and take the city. God had instructed the Israelites to march around the city of Jericho once a day for six days. Then, on the seventh day they were to march around the city seven times. Seven trumpets of rams’ horns were to be blown following the last march around the city, and the people were then to shout, for at that time the Lord would fulfill His promise and deliver the city over to Israel. The numbers "six" and "seven" are of marked significance in this account, as are numbers elsewhere in Scripture. "Six" is man’s number, and "seven" is God’s number. Man has been allotted six days, six thousand years (2 Peter 3:8; cf. Exodus 31:12-17); but the seventh day, the seventh one thousand-year period, belongs to the Lord. Six days, six thousand years, will run their course; and at the conclusion of six days, on the seventh day, the antitype of the destruction of Jericho will occur. Jericho was marked for destruction at the very beginning, and each day the Israelites marched around the city moved the impending destruction one day nearer. We are now living very near the end of the sixth day, with the seventh day in the immediate future. This present world system is, as it were, existing at a point very near the end of the terminal march around the city. The judgments of the Great Tribulation, occurring at the end of the sixth day, await the present system; and its destruction will occur at the beginning of the seventh day, following the return of Israel’s Messiah. The world system has been in its death throes throughout the six days (a situation to be intensified during the Tribulation); and the destruction of this system -- which at the end of Man’s Day will find itself openly allied against both Israel and Israel’s Messiah -- will come suddenly. Israel’s Position Among the Nations The day is near at hand when "the kingdom of the world" will become "the kingdom of our Lord, and of his Christ" (Revelation 11:15, ASV). For ages the kingdom has belonged to the Gentile nations of the earth, with Satan and his angels ruling from the heavens over the earth. Satan is the "god of this world [’age’]" (2 Corinthians 4:4). He is the present ruler over the "kingdoms of the world" (Luke 4:5-6). And throughout history -- especially the history of Israel -- Satan has used Gentile nations within his kingdom in his efforts to thwart the plans and purposes of God. Since the inception of the nation of Israel, God’s dealings with the remainder of mankind have revolved around this nation. Israel is the "apple [lit. ’pupil’]" of God’s eye (Zechariah 2:8). God looks upon the Gentile nations of the world through the nation of Israel. Israel has been placed "in the midst of the nations" (Ezekiel 5:5; Ezekiel 38:12), and the Gentile nations occupy their appointed place in the sphere of human activity within the "bounds of their habitation," "according to the number of the children of Israel" (Deuteronomy 32:8; Acts 17:26). God announced Israel’s status relative to the Gentile nations at the time Israel was brought into existence. "Israel" was God’s firstborn son, not Egypt; and Moses was instructed to announce Israel’s God-ordained position to the Assyrian Pharaoh in Egypt (Exodus 4:22-23). Through this announcement the Pharaoh of Egypt would know that supremacy was about to pass from Egypt to Israel -- from the center of Gentile power to a nation of slaves. The word of God remains in force. Consequently, Israel’s standing as God’s firstborn son can never be changed. Israel remains God’s firstborn son today and must retain this position throughout time and eternity. Israel must "possess the gate of his enemies" (Genesis 22:17). Note that both the heavenly and earthly seed of Abraham are in view in Genesis 22:17. The future destiny of Israel (earthly seed of Abraham) and the future destiny of the Church (heavenly seed of Abraham) are inseparably linked. The Church, following adoption into sonship, must, as Israel, also "possess the gate of his enemies." The "gate" has to do with the key point in the conquest of a city or realm. "Possessing the gate" is equivalent to possessing control. The possession in store for the Church is heavenly. Satan and his angels are presently in control, but they are to be put down (cf. Ephesians 6:11 ff; Hebrews 3:1; Revelation 12:7-12). The possession in store for Israel is earthly. The Gentile nations under Satan are presently in control, but they, likewise, are to be put down (cf. Psalms 2:1 ff; Isaiah 14:1-2; Isaiah 24:21-23). Both the Church and Israel will occupy positions of supremacy in the coming age -- one heavenly, and the other earthly. Following the Exodus from Egypt, the establishment of the old covenant, the erection of the tabernacle, and the Glory of the Lord filling the tabernacle, the nation of Israel occupied the position of national supremacy within a Theocratic Kingdom. This kingdom existed in Old Testament history for over eight hundred years, but through disobedience Israel failed to attain the heights required by her God-appointed position. The old covenant was conditional, and because of the nation’s failure to keep this covenant the kingdom was eventually taken from Israel. God allowed Israel to be taken into captivity by the Gentiles, the Glory was removed from the temple in Jerusalem, and the times of the Gentiles began. Now Israel must await the completion of the times of the Gentiles, the subsequent restoration of the nation and the Glory, and the establishment of the new covenant before the nation can realize the fulfillment of God’s promise in Genesis 22:17. The new covenant, unlike the old, will be placed in their "inward parts," and written "in their hearts" (Jeremiah 31:31 ff). Ensuing events in the world during nearly 3,500 years of man’s history following Moses’ announcement to the Assyrian Pharaoh in Egypt have brought us almost full circle. Today we are living at a time immediately before the Great Tribulation, the restoration of Israel, and the destruction of Gentile world power. The same announcement which Moses delivered to the Assyrian Pharaoh in Egypt will be delivered to the future Assyrian (Antichrist) by the One Whom Moses foreshadowed, the Lord Jesus Christ. And the destruction of Gentile power -- as in the Book of Exodus, and its counterpart in the Book of Joshua -- will follow. In the interim, from the announcement during Moses’ day until the announcement during the days of the coming of the Son of Man, a main thrust of Satan’s attack is centered on the nation of Israel. In the light of what Scripture reveals about Israel, the reason for this attack is easy to understand: the destruction of Israel would mean the continuance of Gentile power under Satan. (In this respect, note the late Gamel Abdel Nasser’s statement broadcast over Radio Cairo for all the world to hear on May 28, 1967, along with similar statements of like-minded individuals today [e.g., the PLO], and you can better understand the entire explosive Middle East situation: "Our basic aim [in the Arab-Israeli war] is the destruction of Israel.") Within this framework of thought concerning Israel’s position and Satan’s attack, one will also find that Satan moves with equal enmity against the Lord Jesus Christ and against the Church. The reason is obvious. Satan, the incumbent ruler residing in the heavens and holding power over the nations, has disqualified himself and is to relinquish his position to the One Who has shown Himself fully qualified, the Lord Jesus Christ. And the angels of Satan, the incumbent rulers who reside in heavenly places and hold power over the nations under Satan, likewise, have disqualified themselves and are to relinquish their positions to Christians who qualify. The Lord Jesus Christ is today seated at the right hand of His Father, removed from the sphere of Satan’s dominion. Thus, Satan’s attack on Christ must come through the Church. But once the Church has been removed, preceding the Tribulation, the center of Satan’s attack on earth will, of necessity, be directed toward Israel alone. Satan will know that his time is short, and for seven years -- especially following his being cast out of heaven in the midst of this time -- he will launch his final and most intense onslaught against Israel (Revelation 12:7-17). Israel Is My Son... "Sonship, ’as the firstborn,’ already implies the rulership... Adam was ’the Son of God,’ having dominion accorded to him, which he forfeited... The ’Sons of God’ to be truly such must be restored back to their forfeited dominion." -George N. H. Peters After the removal of the Church and the establishment of a seven-year covenant with Israel by the man of sin, there will be two main conflicts prior to the Messianic Era: 1) The battle against Russia and her allies. 2) The battle of Armageddon. These two battles will be fought in the land of Israel. Gentile nations will come against Israel in each instance, and in the latter battle, against Israel’s Messiah as well. Within the confines of these two battles God will bring a terminus to all Satan’s efforts during Man’s Day to effect the destruction of God’s people, Israel. 1. Anti-Semitism The Amalekites were the first of the Gentile nations to war against Israel following the birth of the Israeli nation and the Exodus from Egypt (Exodus 17:8; Numbers 24:20). Because of this move by the Amalekites, God pronounced judgment upon this nation: "I will utterly put out the remembrance of Amalek from under heaven" (Exodus 17:14). The Israelites became the appointed executioners of the Amalekites (Deuteronomy 25:17-19), but because of repeated failures to carry out the Lord’s command completely, the Amalekites remained in existence as the bitter enemies of the Israelites for over seven hundred years beyond the Exodus (cf. 1 Samuel 15:2-3; 1 Samuel 15:7-9; 2 Samuel 1:6-10). The sentence pronounced upon the Amalekites in Exodus 17:14 was not carried out in its completeness until the days of Hezekiah (1 Chronicles 4:39-43), and from that point in history the Amalekites ceased to exist. Although the Amalekites figured prominently in Old Testament history, dating all the way back to the days of Abraham (Genesis 14:7), archaeologists today have failed to unearth a trace of this nation’s existence. The Amalekites have been "utterly put out of remembrance," just as God promised. There is a law of "first mention" in Scriptural interpretation which states that the first time a subject is mentioned, the subject remains unchanged throughout Scripture. Exodus 17:1-16 presents the first mention following the Exodus of Satan’s move against Israel, along with God’s attitude toward this move. Thus, the pattern is set in this chapter for Satan’s strategy in his efforts to destroy Israel through the use of Gentile national powers, and the pattern is also set (based on previously revealed principles) concerning God’s attitude toward a Gentile nation which would allow itself to be so used. The basic principles governing God’s attitude toward and treatment of individuals or nations participating in anti-Semitism were established during the days of Abraham (Genesis 12:3), and these principles, as the principles governing the law of first mention in Exodus, chapter seventeen, remain unchanged throughout Scripture. Every nation which has lifted its hand against Israel throughout history has either suffered destruction or awaits destruction. The Assyrians, like the Amalekites, were wiped out of existence for allowing themselves to be used by Satan against Israel. No trace of this once mighty nation remains today. Other nations throughout history which succumbed to the same manner of Satanic leadership have also suffered destruction, but have been allowed to continue their national existence as base powers. None has escaped the edge of the sword. Biblical principles governing Israel and her relationship to the Gentile nations have been established, and God must act in accordance with these principles set forth in His Word. During modern times the world has witnessed anew one of the worst atrocities ever perpetrated upon the Jewish people by a Gentile nation. The only thing which will explain the actions of the Third Reich under Hitler during the years 1933-1945 is what Scripture reveals concerning Satan’s attitude toward and method of attack against God’s son, Israel. The leaders of the Third Reich allowed themselves to be used by Satan in his ceaseless efforts to destroy Israel. The result of this effort at the end of twelve years was the death of six million Jews, the death of six and one-half million Germans (both military and civilian), and the German nation itself left in ruins. Germany will be no means be the last of the nations to raise its hand against Israel and suffer destruction, for Satan remains very active in the affairs of man within his kingdom. Consequently, anti-Semitic nations presently exist -- nations awaiting destruction. Russia and her allies, mentioned in Ezekiel 38:1-6, wait in the wings; and the Gentile nations of the world, which will turn against Israel in the end time and appear at the battle of Armageddon, wait behind Russia and her allies. 2. The Coming Russian Invasion of Israel (Ezekiel 38:1-23; Ezekiel 39:1-29) Russia is an anti-God, anti-Semitic nation whose fate was made known through Divine revelation over 2,500 years ago. God has devoted two entire chapters in His Word to reveal the end of the largest and most powerful anti-Semitic nation the world has seen to date. When the time arrives, God is going to bring the armies of a nation which denies His existence into the land of a people which this nation has allied itself against, and destroy this nation’s armies in that land. The nation which today is building the most powerful offensive military armed forces the world has ever seen has a predetermined meeting with God on the mountains of Israel where their power and might will be reduced to naught. When Russia invades Israel, God will intervene, deliver His people from the hand of the enemy, and the carcasses of the invading forces will be left for the carrion birds of the air and the ravenous beasts of the field (Ezekiel 38:21-23; Ezekiel 39:1-6). Russia desires supremacy among the nations, and has been moving toward this goal for decades. But Russia made a fatal mistake. This nation dared to set her hand against the nation which God called into existence, set apart, and designated to be the one to occupy the position Russia has sought. And when Russia makes her move against Israel by coming down into Israel’s land, God states that then, "my fury shall come up in my face" (Ezekiel 38:18). This will be the day of Russia’s madness, for no Gentile nation can become more insane than to move against the nation of Israel -- God’s firstborn son -- in quest of world dominion. 3. Armageddon (Isaiah 63:1-6; Joel 3:2-16; Revelation 14:14-20; Revelation 19:17-21) The Russian invasion of Israel and the battle of Armageddon are two entirely separate events. Russia and her allies will invade the land of Israel and be overthrown during the first year of the coming Tribulation (Ezekiel 38:8-11; Ezekiel 39:1-9), but the battle of Armageddon will not occur until after Christ’s return at the conclusion of the Tribulation (Revelation 19:11-21). Only five other nations will be associated with Russia when she invades Israel (Ezekiel 38:5-6). But the armies of the Gentile nations of the world (allied under a ten-kingdom confederacy) will appear at Armageddon (cf. Revelation 13:1; Revelation 17:12; Revelation 19:19; Daniel 2:40-45). Both battles will be fought for the same basic reason -- continued Gentile world dominion under Satan -- but that is where the similarity ends. The battle of Armageddon has to do with Satan’s final attempt to prevent Israel’s Messiah from exercising the dominion which he himself presently possesses, and to prevent the nation of Israel from occupying the supremacy which Gentile nations have occupied for the past 2,500 years. This battle will be the outgrowth of all Satan’s efforts to destroy Israel through the man of sin during the Great Tribulation. Satan’s final effort, climaxing in Armageddon, is foreshadowed in Psalms 83:1-8 by a ten-kingdom confederation of nations moving against Israel. Their avowed purpose in both type and antitype is the same: "Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance" (v. 4). The thought goes all the way back to the death of the firstborn in Egypt (Exodus 4:23; Exodus 12:1 ff), and God’s announced destruction of the Amalekites in the wilderness (Exodus 17:14). The expressions "my son, even my firstborn" and "thy son, even thy firstborn" in Exodus 4:22-23 refer to both national and personal entities. "Sonship" has to do with rulership. Egypt was the ruling nation under Satan, and Israel was about to become the ruling nation under God. God destroyed Satan’s firstborn (Egypt); and, following the Red Sea passage, God announced that He would "utterly put out the remembrance of Amalek from under heaven." Armageddon will be Satan’s final, climactic attempt to reverse the God-decreed death of his firstborn (the future world kingdom under the Assyrian, typified by the Egyptian kingdom under the Assyrian). And he will vainly seek to accomplish this task by destroying God’s firstborn (Israel), "that the name of Israel may be no more in remembrance" -- an imitative countermove on his part. (Note that "sonship" is also involved with the leaders of the two opposing forces, for the leader of the Gentile nations will be Satan’s son [Genesis 3:15], the false Messiah, while the Protector of Israel will be God’s Son, the true Messiah.) Christ will return at the end of the Tribulation, Old Testament saints will be raised from the dead, and the "whole house of Israel [both those who are living and those who are raised from the dead]" will be restored to the land of Israel. It will be then -- prior to the actual ushering in of the Messianic Era -- that the kings of the earth under the leadership of the "beast" will move against the "King of kings, and Lord of lords" in Jerusalem (cf. Joel 3:16; Revelation 19:19). Just as Satan has used various Gentile nations throughout Man’s Day, vainly seeking to accomplish his God-dishonoring purpose, he will use all the Gentile nations of the world in his last great attempt to effect his plans and purposes immediately preceding his dethronement. "The beast, and the kings of the earth, and their armies," will be "gathered together to make war against him [Christ] that sat on the horse, and against his army" (Revelation 19:19). Although Christ will possess an accompanying army (composed of angels, cf. 1 Thessalonians 3:13; 2 Thessalonians 1:7; Jude 1:14; Deuteronomy 33:2), He will fight the battle alone. It was alone that He suffered, bled, and died; and it will be alone that He treads His enemies under His feet (Isaiah 63:1-6). At the first coming of Christ, immediately before His crucifixion, Roman soldiers led Him to the governor’s palace, stripped Him of His garments, arrayed Him in a scarlet robe, and placed a crown of thorns on His head and a reed (symbolizing the sceptre of governmental power) in His right hand. This was done in order to openly ridicule the One Who claimed to be "King of the Jews." The Romans (the center of Gentile power in that day) had subjugated God’s Son, Israel; and soldiers from this same Gentile nation were ridiculing God’s Son, Jesus. They "bowed the knee before him, and mocked him, saying, ’Hail, King of the Jews!’ And they spit upon him, and took the reed, and smote him on the head" (Matthew 27:27-31). "This same Jesus" is the One Who will tread the winepress alone. He appeared on earth the first time as the "Lamb of God," but He will reappear as the "Lion of the tribe of Judah" (cf. John 1:29; Revelation 5:5). He was mocked in the governor’s palace and smitten upon His head with the sceptre. But in that coming day, when He reappears, He will break the sceptre held by the Gentiles, executing "judgment" resulting in "victory" (cf. Matthew 12:20; Isaiah 42:1-3). That will be the day when the Seed of the Woman in Genesis 3:15 crushes the head of Satan. The same scenes which witnessed Christ’s suffering and humiliation will one day witness His glory and exaltation. Satan’s final attempt to prevent the transfer of supremacy -- his own (exhibited through the "beast" in that day), his angels, and the Gentile nations, transferred to Christ, the Church, and Israel respectively -- will, as in all previous attempts, be quelled. The beast and false prophet will be taken and cast alive into the lake of fire, becoming its first occupants. The kings of the earth, along with their armies, will then be slain in the plain of Megiddo (called the "valley of Jehoshaphat," which means "valley of Jehovah’s judgment," in Joel 3:2), and Satan will be bound in the abyss. Following the events of Armageddon, God’s Sons will then exercise their rightful positions of authority and power on and over the earth. God’s son, Israel, will be the supreme nation on earth, holding the sceptre previously held by the Gentile nations; God’s son, the Church, will exercise supremacy over the nations from the heavens, holding the sceptre previously held by angels ruling under Satan; and God’s Son, Jesus, will exercise supremacy over all things, holding the sceptre (and far more) previously held by Satan. Thus will the present age end and the new age begin. "What a termination!" "What a climax!" "What a new beginning!" ======================================================================== CHAPTER 16: 01.14. SALVATION OF GENTILES ======================================================================== 14 The Salvation of Gentiles By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace (Hebrews 11:31). There are two occurrences of the nation of Israel preparing for entrance into the land of Canaan following the Exodus from Egypt. The first occurrence was under Moses about one and one-half years following the Exodus, and the second occurrence was under Joshua forty years following the Exodus. In each instance, with the nation anticipating entrance into the land, spies were first sent in to obtain a report concerning the land and its inhabitants. At Kadesh-Barnea, Moses, by commandment of the Lord, sent twelve spies into the land of Canaan. These twelve spies journeyed throughout the land for forty days; and at the termination of this time, with the exception of Caleb and Joshua, they returned with a false report concerning Israel’s ability to enter into, conquer, and take possession of the land. This false report resulted in unbelief among the people. The Israelites refused to believe that the Lord could bring to pass what He had commanded. In their unbelief, they even sought to appoint a new leader and return to Egypt. Consequently, God caused this nation to remain in the wilderness, outside the land of Canaan, for thirty-eight and one-half additional years. The Israelites were caused to wander in the wilderness until every single individual in that generation, "twenty years old and upward...save Caleb the son of Jephunneh, and Joshua the son of Nun," had died (Numbers 13:1-33; Numbers 14:1-45). At the termination of the complete forty years, with a new generation on the scene, the Lord spoke to Joshua saying, "Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel..." (Joshua 1:2). This new generation under Joshua was about to move forward at the point where the former generation under Moses had failed. This time though, rather than twelve, only two spies were sent into the land, to "view the land, even Jericho." And, following their surveyance of the land, these two spies returned to the camp of Israel with a true report concerning the land and its inhabitants: "And they said unto Joshua, ’Truly the Lord hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us’" (Joshua 2:24). Faith and Works The two spies sent into Jericho prior to its destruction were provided with lodging in the house of Rahab the harlot, which was located on the city wall. Rahab hid the spies, and she then helped them escape from Jericho by letting them down through a window on the outside of the wall with a "scarlet line." Two things account for the inclusion of this incident at this point in Hebrews, chapter eleven: 1) Rahab’s Faith Rahab, a Gentile alienated from God (Ephesians 2:12), believed what God had revealed far more readily than the generation of Israelites who, with God dwelling in their midst, fell away at Kadesh-Barnea. Rahab’s response to the two spies constitutes one of the great confessions of faith recorded in the Word of God: "I know that the Lord hath given you the land, and that your terror is fallen upon us, and all the inhabitants of the land faint because of you. For we have heard..." (Joshua 2:9-10 a). Rahab heard, and then believed. "Faith cometh by hearing, and hearing by the Word of God" (Romans 10:17). 2) The Chronological Sequence of Events Rahab was a Gentile saved out of the destruction of Jericho through the instrumentality of two Israelites sent to her house. The destruction of Jericho in verse thirty typifies the coming destruction of the present world system; and the salvation of Rahab, by faith, out of this destruction in verse thirty-one typifies the salvation of Gentiles, by faith, out of the coming destruction. The salvation of Gentiles out of the coming destruction will, as in the type, be effected through the instrumentality of Jewish messengers. Rahab "received the spies with peace." She believed the Word of God surrounding their journey. It is evident from Hebrews 11:31; James 2:25 and the account in the Book of Joshua that Rahab’s reception and treatment of the spies was the result of her faith. The king of Jericho sent men to Rahab’s house in search of the spies, but she hid them and sent the king’s men elsewhere. Thus, the two spies experienced protection at the hands of Rahab; and Rahab later experienced deliverance from the destruction of Jericho because of her treatment of the spies, based on her faith. During the Great Tribulation 144,000 Jews will carry God’s message to the Gentiles throughout the earth. These Jews will minister to the earth-dwellers during a time when no man will be able to "buy or sell," save he possesses "the mark, or the name of the beast, or the number of his name" (Revelation 13:17). These individuals will be as the two Israelites in Jericho -- within a world system about to be destroyed, with the king of this system (Antichrist) seeking their destruction. The only place they will be able to find lodgment and safety will be at the hands of those typified by Rahab. Gentiles in that day will befriend these Jewish witnesses because they, as Rahab, will believe the Word of God surrounding their ministry. The position which Gentiles will occupy relative to the ministry of the 144,000 during the Great Tribulation is clearly brought out in the account of the judgment of the nations (Gentiles) in Matthew 25:31 ff. This judgment occurs following Christ’s return, following His dealings with Israel, and following the battle of Armageddon. The armies of the Gentile nations of the world will come under God’s judgment at Armageddon, and Gentiles who survive the Great Tribulation and do not appear among the armies at Armageddon will then be judged. (Note that over fifty percent of the earth’s population will die during the judgments of the Tribulation, preceding Christ’s return; cf. Revelation 6:8; Revelation 9:15; Revelation 9:18; Revelation 11:13; Revelation 13:15.) Following Armageddon, the Son of Man will sit upon "the throne of his glory," and all the Gentiles coming out of the Great Tribulation will be gathered before Him. They will be separated, "as a shepherd divideth his sheep from the goats." The sheep (saved Gentiles) will be placed on His right hand, and the goats (unsaved Gentiles) will be placed on His left hand. Saved Gentiles will be allowed to enter into "the kingdom," but all unsaved Gentiles will be cast into "everlasting fire, prepared for the devil and his angels." The revealed, determining factor surrounding salvation in this judgment will be centered on the Gentiles’ previous treatment of Christ’s "brethren" (the Jews) during the Tribulation (Matthew 25:35-40), as the revealed reason for Rahab’s salvation centered on her previous treatment of the two Jewish spies in Jericho (Joshua 6:25). However, as Rahab’s treatment of the two spies in Jericho was based on faith, so will the treatment accorded the Jews by Gentiles during the Tribulation be based on faith. Rahab acted "by faith," and so will Gentiles who befriend the Jews during the Tribulation. Salvation cannot be effected apart from faith. Without faith "it is impossible" to please God. The Message Concerning the Kingdom The message which will be carried to the ends of the earth by the 144,000 Jewish witnesses during the Great Tribulation is called in Matthew 24:14, the "gospel of the kingdom." The gospel of the kingdom was proclaimed to Israel in time past, but it is not the gospel presently being proclaimed to Christians. The facet of God’s message having to do with the kingdom which is presently being proclaimed is called the "gospel of the glory of Christ" (2 Corinthians 4:4, ASV). However, following the removal of the Church, the gospel of the kingdom will once again be proclaimed. The ministry of the gospel of the kingdom has been committed to Israel, not the Church. This message was proclaimed by Jews during the years immediately preceding the Church Age, and it will be proclaimed by Jews once again during the years immediately following the Church Age. All facets of the message concerning the coming kingdom must be understood in their proper framework if one is to have a due appreciation and understanding of what God has done, is doing, and is about to do. Thus, the remainder of this study will center around the past, present, and future ministry of "the word of the kingdom" as it affects Jew, Christian, and Gentile. 1. The Kingdom Offered to Israel -- Past Almost 2,000 years ago John the Baptizer appeared to Israel as the forerunner of Christ with the message, "Repent ye: for the kingdom of the heavens is at hand" (Matthew 3:1). After John was imprisoned, Jesus began to proclaim this same message. He then commissioned His twelve disciples to carry this message, and later commissioned seventy other disciples to also carry this message. The gospel of the kingdom proclaimed by Jesus, the twelve, and the seventy was a message directed only to the "lost sheep of the house of Israel," and the message was accompanied by signs, wonders, and miracles (Matthew 4:12 ff; Matthew 10:1 ff; Matthew 15:24; Luke 10:1 ff). The signs, wonders, and miracles which accompanied the proclamation of the gospel of the kingdom were visible manifestations of future kingdom conditions (Isaiah 35:5-6), and, thus, constituted the credentials of these messengers to Israel (Acts 2:22). The kingdom offered to Israel was "the kingdom of the heavens," not the kingdom covenanted to David. "The kingdom of the heavens is simply the rule of the heavens over the earth. The governmental structure of this kingdom is located in a heavenly sphere, the subjects of this kingdom are located in an earthly sphere, and the kingdom itself is worldwide in its scope, "under the whole heaven" (Daniel 2:35; Daniel 7:27). The present existing kingdom of the heavens is under the control of Satan and his angels, who reside in the heavens. These "principalities" and "powers" are designated as "world-rulers" (Gk.) and are associated with darkness, not light. These are world-rulers, existing apart from light, govern a world which is itself in the grip of spiritual darkness -- the Gentile nations, apart from God (Ephesians 6:12; cf. Ephesians 2:12; Ephesians 5:8). Angels under Satan, holding various positions of power in this heavenly realm, govern the earth through men, holding various positions of power in the earthly realm. The breakdown of governmental powers among men on earth has its counterpart, wherein the real controlling power lies, in a parallel breakdown of governmental powers among angels in the heavens. Although "the most High ruleth in the kingdom of men," establishing and removing rulers and nations (Daniel 4:17; Daniel 4:25-26; Daniel 4:32; cf. Ezekiel 28:14-19; Ezekiel 38:1-23; Ezekiel 39:1-29; Genesis 10:32; Exodus 15:1 ff; Exodus 17:14), the kingdom of this world is presently in the hands of sinful man under the dominion of the incumbent Messiah and his subordinates -- Satan and his angels. The entire structure, under Satan, is a rule of darkness within a kingdom where darkness reigns supreme (Colossians 1:13). And the governmental structure of the earth will remain in this fashion until the completion of Man’s Day. Satan’s present rule extends over all the Gentile nations, but this rule does not include Israel. Israel is not to be "reckoned among the nations" (Numbers 23:9). The prince over Israel is "Michael," an angel governing Israel’s affairs directly under God, apart from Satan’s rule (Daniel 10:21; cf. Daniel 10:12-20). Israel is God’s firstborn son, a special creation of God called into existence to rule upon this earth at the head of the nations (Exodus 4:22-23; Exodus 19:5-6; Isaiah 43:1). Israel’s calling centers primarily around earthly promises and blessings. Although Israel was in possession of heavenly promises and blessings in Old Testament times (Genesis 22:17), the nation’s primary interest lay within her earthly calling -- within the promises and blessings bound up in the covenants. Consequently, when Christ offered the kingdom of the heavens to Israel, the leaders among the people were not interested, and the proffered kingdom was rejected. 2. The Kingdom Offered to Christians -- Present Following Israel’s rejection of the offer of the kingdom of the heavens this kingdom was taken from Israel, and the Church was subsequently called into existence to be the recipient of that which Israel rejected (cf. Matthew 16:18-19; Matthew 21:43; 1 Peter 2:9-10). Whereas in Old Testament times God had an earthly people who were in possession of both earthly and heavenly promises and blessings, today He has both an earthly people and a heavenly people in possession of these same promises and blessings. Israel, God’s earthly people, remains in possession of all the earthly promises and blessings (associated with the nation’s present position as God’s firstborn son), which will be realized in the coming age; and the Church, God’s heavenly people, is presently in possession of all heavenly promises and blessings (associated with the Church’s coming position as God’s firstborn son), which will also be realized in the coming age. Israel will yet realize her God-ordained status for which she was called into existence, separated from Egypt, and directed toward a land previously given to this nation through an unconditional covenant established with Abraham, Isaac, and Jacob. In order for this to transpire, Israel must be placed back in the land designated by the Abrahamic covenant, elevated to a status above all nations, and dwell in the land under a theocratic governmental structure with her Messiah dwelling in the midst of the nation. Israel, however, in this future position will realize no heavenly promises and blessings, for these have been forfeited and are in possession of the Church. The Church, as Israel, is yet to realize her God-ordained status for which she was called into existence. Christians have been called to separate themselves from the world and journey toward another land, typified by Israel’s separation from Egypt and journey toward Canaan. Canaan was an earthly inheritance which lay before the nation of Israel, and the antitype has to do with a heavenly inheritance which lies before Christians. The ones standing in the way of the Israelites going in and possessing the land were Gentile nations, and the ones standing in the way of Christians going in and possessing the land are fallen angels ruling over the Gentile nations. The Israelites were to conquer (overcome) the inhabitants in the land of their inheritance. Israel’s warfare was earthly, but the Christians’ warfare is "not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places [’against the spirit forces of wickedness in heavenly places’ (an expression describing and locating the previously mentioned ’world-rulers,’ i.e., the ’principalities’ and ’powers’)]" (Ephesians 6:12). Just as surely as Caleb, Joshua, and the second generation of Israelites moved in and possessed the land of their inheritance, so will overcoming Christians one day move in and possess the land of their inheritance. The incumbent rulers, as in the type, are to be put down; and Christ with His Church (which will then be His bride) are to dwell in that land in their stead, exercising a rule from the heavens over the earth. In that day the governmental structure within both the earthly and heavenly spheres of the kingdom will be in harmony with Matthew 6:10 : "Thy kingdom come. Thy will be done in earth, as it is in heaven." The will of Satan with his angels, exhibited in the heavens, is presently being manifested on the earth, contrary to the will of God. But in the coming kingdom -- with a change in administration -- the will of Christ with His bride, exhibited in the heavens, will be manifested on earth. (Note the prominent place these words occupy in what could be termed the model prayer in Matthew 6:9-13. We are to pray, "after this manner"; and the very first petition set forth immediately following "Hallowed be thy name" is "Thy kingdom come..." We are to pray concerning the coming kingdom; we are to pray concerning that time when a transfer of power will be effected, and righteousness -- in heaven, and on earth -- will be the order of the day.) The gospel of the kingdom was proclaimed during the earthly ministry of Christ when the offer of the kingdom of the heavens was extended to Israel, but such is not the case with the offer of this same kingdom presently being extended to Christians. The King is absent, and the kingdom can no longer be proclaimed as being "at hand." The present time (Church Age) is the day of the proclamation of the gospel of grace and the gospel of glory. An individual is to hear the gospel of the grace of God first; then, he is to hear the gospel of the glory of Christ. A) The Gospel of the Grace of God Key verses for this gospel are Romans 1:16 and Ephesians 2:8-9. This is the good news that "Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures" (1 Corinthians 15:3-4). This is a message for the unsaved alone. Romans 1:16 reveals that this gospel is "the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek." God requires shed blood to atone for sin. God’s Son paid the price on Calvary, and, according to Romans 1:16, God is satisfied with the price which His Son has paid. Man can add nothing to that which God’s Son has already paid in full. This is the reason we read in Ephesians 2:8-9, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." Salvation is free for fallen man only because Someone paid the price -- a price which God required, and a price which fallen man could not pay. Your salvation and my salvation cost plenty. This salvation cost the death of God "as Son" on Calvary. The very blood of God was shed to purchase our salvation (Acts 20:28). A present tragedy in Christian circles is the light regard many hold for the salvation which we possess merely because it didn’t cost us anything. The tragedy for those in the world is the fact that God "as Son" has already paid the full price for their salvation, and this salvation is being spurned. B) The Gospel of the Glory of Christ Key verses for this gospel are 2 Corinthians 4:3-4 and 1 Timothy 1:11. This is the good news concerning the glory of Christ which will be revealed in the coming age. This is a message for the saved alone. The words "glorious gospel" in 2 Corinthians 4:3-4 and 1 Timothy 1:11. This is the good news concerning the glory of Christ which will be revealed in the coming age. This is a message for the saved alone. The words "glorious gospel" in 2 Corinthians 4:4; 1 Timothy 1:11 (KJV) should be translated "gospel of the glory." This gospel was committed to the Apostle Paul, and is, on several occasions, called "my gospel," i.e., Paul’s gospel. Shortly after his conversion Paul was take into the Arabian Desert, Christ personally appeared to him, and spent approximately three years instructing Paul in matters concerning this gospel (Galatians 1:11-18). The gospel of glory has to do with the "mystery" which was revealed to Paul while he was with Christ in the Arabian Desert (Ephesians 3:2-12). A mystery concerns a truth which had previously been hidden, but now revealed for the first time. It is often taught that the Church is the mystery, but this is true only if one views the Church in its true sense -- a called out group, synonymous with the bride of Christ. Only in the gospel of the glory of Christ does one find the heirship (Ephesians 3:6), and the unsearchable riches of Christ (Ephesians 3:8). The salvation which we presently possess, associated with the gospel of the grace of God, is not an inherited salvation. According to Scripture our inheritance can be forfeited, but not our eternal salvation. Nor does the gospel of grace involve the unsearchable riches of Christ, but, rather, the shame, suffering, and humiliation of Calvary. God has visited the "Gentiles, to take out of them a people for his name" (Acts 15:14), and the mystery concerns the fact that God has accorded to these Gentiles (now Christians) the same privilege He has accorded to believing Jews (now Christians). They have both become a part of the body of Christ. God has broken down the "middle wall of partition," creating "one new man" in Christ (Ephesians 2:14-15). And the offer has been extended to individuals comprising this one new man -- apart from any distinction between believing Jews and believing Gentiles -- to participate in the Son’s inheritance as joint-heirs with the Son in the coming kingdom when His glory is revealed for the entire universe to behold. 3. The Kingdom Offered to Gentiles -- Future Israel was called into existence to be Jehovah’s witness to the ends of the earth, but Israel refused to go. Israel was subsequently set aside, and another nation was called into existence to carry this message. This other nation is the "one new man," the "new creation" in Christ. But Christians, as a whole, have also refused to go; and following the removal of the Church, God will turn once again to Israel. Israel will then go to the Gentiles in numbers and in a manner which the Church has never been able to approximate. This is graphically set forth in a type-antitype treatment of the Book of Jonah. Jonah was called and commissioned to carry God’s message of salvation to the Gentile city of Nineveh, but he refused to go and ultimately ended up in the sea (typifying Israel’s present position -- scattered among the Gentile nations). The time came, however, when God heard Jonah’s cry for deliverance, removed him from the sea, placed him back in the land, and recommissioned him. Jonah then carried the message of the one True and Living God to the Gentiles throughout Nineveh, resulting in their salvation. Likewise the day is coming when God will hear Israel’s cry for deliverance, remove Israel from the Gentile nations, place Israel back in the land, and recommission this nation. Israel will then carry the message of the one True and Living God to all the Gentiles of the earth, resulting in their salvation. The nation of Israel will not be removed from the Gentile nations and go forth as God’s witness until the coming age. Jonah was not placed back in the land until the third day (cf. Matthew 12:40 Luke 24:21), and neither will the nation of Israel be placed back in the land until the third day -- the third one thousand-year period (Hosea 5:15; Hosea 6:1-2; cf. 2 Peter 3:8). Israel’s national conversion occurs when Christ returns to the earth, and the nation’s completion of God’s purpose in her calling follows this time (Isaiah 43:9-12; cf. Romans 11:26; Romans 11:29). However, before the time of Israel’s national conversion, but following the Church Age, a segment of the nation -- referred to as "the First-fruits unto God and to the Lamb" (Revelation 14:4) -- will be converted and go forth as God’s witness. The First-fruits out of the nation are identified as the 144,000 (Revelation 14:4), synonymous with the 144,000 of chapter seven, who will carry God’s message to the ends of the earth prior to the conversion and ministry of the entire nation. Thus, the "144,000" will bear witness during the Tribulation preceding the witness borne by "all Israel" during the Millennium. The message of the 144,000 will be the "gospel of the kingdom" (Matthew 24:14), for the kingdom of the heavens can then once again be announced as being "at hand." Results of the ministry of the 144,000 are described as "a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues..." (Revelation 7:9). These individuals, however, are only the ones martyred for their faith during the Great Tribulation (Revelation 7:13-15; cf. Revelation 13:15; Revelation 20:4). There will also be an innumerable multitude of saved Gentiles who escape martyrdom and come out of the Great Tribulation alive. These Gentiles will comprise the "sheep" appearing at the judgment of the nations in Matthew 25:31 ff. Gentiles who are saved under the ministry of the 144,000 and suffer martyrdom will be accorded the privilege of ruling and reigning with Christ "a thousand years" (Revelation 20:4; Revelation 20:6; cf. James 1:12; Revelation 2:10). These individuals will have "all tears" wiped from their eyes, something not said of everyone until after the Millennium (cf. Revelation 7:17; Revelation 21:4). The promise of rulership with Christ held by the Tribulation martyrs (which must, of necessity, be "from the heavens") does not appear to be equally held by saved Gentiles appearing at the judgment of the nations. Of these it is said, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34). Nothing is said about ruling with Christ, as is said of the Tribulation martyrs. These individuals will, then, form the "sheep" nations which will enter into the earthly sphere of the kingdom with Israel. Israel, converted and restored, will be placed at the head of the nations; saved Gentiles surviving and coming out of the Great Tribulation will form the nations over which Israel will exercise supremacy; and Christ with His bride will rule from the heavens, a rule which will also include Tribulation martyrs. ======================================================================== CHAPTER 17: 01.15. A GOOD REPORT ======================================================================== 15 A Good Report And what shall I more say? For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to fight the armies of the aliens. Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect (Hebrews 11:32-40). The great issue in the Book of Hebrews is "Faith." God has spoken, and man is called upon to believe what God has revealed. The opening words in the first chapter of this book form the foundation upon which the remainder of the book rests: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son [lit. ’in Son’]..." (Hebrews 1:1-2 a). Old Testament saints were called upon to believe the Word of God in time past, and New Testament saints are called upon to believe the Word of God in these last days. God’s revelation in the Book of Hebrews pertains particularly to issues surrounding a type-antitype treatment of the land of Canaan and the people of this land. Within this framework, the book deals with an earthly calling in the type and a heavenly calling in the antitype. The exercise of "faith" relative to the beginning point in an individual’s pilgrim walk is an issue in Hebrews (Hebrews 11:4, Hebrews 11:17-19), but this is not the main issue of the book. "Faith" in Hebrews has to do primarily with the pilgrim walk itself in relation to the expectation of what God has promised beyond the pilgrim walk (Hebrews 11:5-16, Hebrews 11:20-40). There are two great epistles on "faith" in the New Testament -- Romans and Hebrews. Romans deals primarily with the salvation which we presently possess, the salvation of the spirit; and Hebrews deals primarily with the salvation to be revealed, the salvation of the soul. "Faith" in Romans looks back to the issues of Calvary, and "faith" in Hebrews looks beyond this point to issues surrounding the present Christian life and the coming kingdom. Herein lies the key to a correct understanding of "belief" or "faith" as presented, not only in these two books, but in the remainder of Scripture as well. A Better Resurrection Hebrews, chapter eleven forms a climactic point toward which revelation in the first ten chapters moves. The response, "by faith," on the part of individuals throughout this chapter was occasioned by the promises of God. God had, through His revelation "unto the fathers by the prophets," revealed certain things concerning His plans and purposes. And within the scope of God’s revelation concerning His plans and purposes lay the promises of future blessings which would one day be realized by His people. Numerous Old Testament saints became interested in these things, took their eyes off the present, and looked out into the future, believing that God would ultimately bring to pass what He had promised. Outlining Abraham’s walk by faith in Hebrews 11:8-16, two things stand out above everything else -- the promise of an earthly inheritance, and the promise of a better inheritance, "that is, an heavenly." It is clear from Hebrews 11:10-16 that not only did Abraham, Isaac, and Jacob desire the heavenly inheritance above the earthly, but so did many other Old Testament saints (Hebrews 11:9). And it is also clear from passages such as Matthew 8:11 and Luke 13:28 that these Old Testament saints who moved through their pilgrim life by faith, looking beyond the earthly inheritance to the heavenly, will one day realize this heavenly inheritance. Our text in Hebrews 11:32-40 centers around the thought of "a better resurrection" (Hebrews 11:35), a resurrection having to do strictly with Old Testament saints. Certain Old Testament saints, by faith, passed through trials and testings, refusing to accept deliverance, even to the point of death, in order to obtain something which God had promised -- "a better resurrection." The better resurrection in this text cannot refer merely to the resurrection of Old Testament saints occurring at the end of the Tribulation, for this resurrection will include all Old Testament saints -- both those who governed their lives in the manner set forth in Hebrews 11:8-16; Hebrews 11:32-39, and those who did not so govern their lives. The resurrection of Old Testament saints, for example, will include all who came out of Egypt under Moses -- both those who were overthrown in the wilderness, and those who were allowed to enter into the land of Canaan. Passing victoriously through trials and testings as a prerequisite for attaining to this resurrection is alien to any Scriptural teaching on resurrection. Thus, of necessity, something beyond this resurrection (things involved in, "let us go unto perfection [maturity]" in Hebrews 6:1-2) must be in view. Hebrews 11:1-40 is divided into two parts (Hebrews 11:4-16; Hebrews 11:17-40), and each part begins at the same point and also ends at the same point -- the blood sacrifice, and the Kingdom Age. At the beginning of part one Abel offered a lamb (Hebrews 11:4), and at the beginning of part two Abraham offered his son (Hebrews 11:17-19). Part one terminates with Abraham and the heirs with him passing through their pilgrim life on earth, by faith, "desiring a better country, that is, an heavenly" (Hebrews 11:16); and part two terminates with Old Testament saints (heirs with Abraham) passing through the same pilgrim life on earth, by faith, that they might obtain "a better resurrection" (Hebrews 11:35). The "heavenly inheritance" into which Abraham, Isaac, Jacob, and certain other Old Testament saints will enter is millennial in its scope of fulfillment; and, within the parallel between the two parts of Hebrews 11:1-40, the "better resurrection" must also be millennial in its scope of fulfillment. The "better resurrection" would appear to be inseparably linked with the heavenly inheritance. It is clear from Hebrews 11:40 that the Old Testament saints who, in that coming day, have a part in the "better resurrection" will not be "made perfect [brought to the goal of their calling]" apart from New Testament saints. The goal of their calling during Old Testament days was "a better country, that is, an heavenly"; and this calling must be realized at a future time in the heavens with New Testament saints. According to Matthew 8:11, individuals outside the nation of Israel -- Gentiles who have become Christians -- and Abraham, Isaac, and Jacob are to sit down together in the kingdom of the heavens. "The fact that Abraham, Isaac, and Jacob will be found in the Kingdom of the Heavens seems to reveal a mystery of which very little is said, although it is plainly corroborated by other Scriptures. This is, that saved Israelites, like believers of our own Age, will ultimately be found to consist of two classes, the one, and much the smaller, of which will dwell in the Heavenly City of God; while the great bulk of the nation will, as Ezekiel tells us [Ezekiel 37:12-14], be raised from their graves when the Lord returns, and be led back to the land of Israel" (G. H. Pember). The Out-Resurrection All through Hebrews, chapter eleven there are parallels between the experiences of Old Testament saints and those of New Testament saints. The "better resurrection" associated with the Israelites’ pilgrim walk by faith is no exception, for this resurrection has its counterpart in the "out-resurrection" associated with the Christians’ pilgrim walk by faith. And a study of one resurrection will shed light upon the other resurrection. In Php 3:10-14, Paul’s driving ambition, governing his entire pilgrim walk, was to "attain unto the resurrection [lit. ’out-resurrection’] of the dead" (Php 3:11). The "out-resurrection" in verse eleven appears in connection with "the prize of the high calling of God in Christ Jesus" in verse fourteen. A prize necessitates a conflict, which has to do with the present conflict between Christians and the world-rulers of the darkness of this age (Ephesians 6:12 ff); and the reception of this prize requires victory in the conflict. Consequently, the "out-resurrection" of Php 3:11 cannot be the resurrection of Christians to which Paul refers in 1 Corinthians 15:51-57 and 1 Thessalonians 4:13-18, for all "the dead in Christ" -- both the victorious and the nonvictorious, both the overcomers and those who have been overcome, both those who have faithfully engaged in the conflict and those who have refused to engage in the conflict will be included in this resurrection (ref. the author’s book, JUDGMENT SEAT OF CHRIST, Ch. IV). The regular Greek word for "resurrection" appearing throughout the New Testament is anastasis. This is a compound word comprised of ana, which means "up," and stasis, which means "to rise," or "to stand." Thus, anastasis means "to rise up" or "to stand up." When used relative to those who have died, the exact meaning of the word would be, "a resumption of life allowing one to rise up or stand up from the state of death." The Greek word appearing in Php 3:11, erroneously translated "resurrection" in most English versions of Scripture, is ekanastasis. This word is made up of three parts (ek-ana-stasis). The latter two parts of the word (ana-stasis), as we have seen, mean "to rise up," or to stand up." But the preposition ek prefixed to anastasis adds a new dimension. Ek (the form "ek" takes when prefixed to words beginning with a vowel) means "out of," making ekanastasis mean "to stand up out of [’out-resurrection’]." The resurrection (anastasis) of Christians will be a separation of "the dead in Christ" from the remainder of the dead, whether Old Testament saints or the unsaved dead. The out-resurrection (ekanastasis) is a further separation beyond this point. It is the "standing up" of a particular group "out of" those previously raised from among the dead. At the time of the resurrection (anastasis), Christians will be separated from non-Christians; but at the time of the out-resurrection (ekanastasis), certain Christians will be separated from other Christians. Understanding ekanastasis in the light of its context in Php 3:11 will clearly reveal that a resurrection per se (rising from the dead) is not what is in view at all. The subject at hand is "overcoming," "winning a prize in a conflict"; and these things are associated with the issues of the judgment seat and the coming kingdom. Ekanastasis has to do with certain Christians (the overcomers) being elevated to a status above -- a "standing up out of" -- the status occupied by the remaining Christians (the nonovercomers). At the judgment seat of Christ certain Christians will be shown to have overcome the world, the flesh, and the Devil -- the three great enemies confronting every Christian -- and the remaining Christians will be shown to have been overcome. Overcoming Christians will then be elevated to a standing above Christians who were overcome and, in this manner, will be set apart for the distinct purpose of occupying positions with Christ in the kingdom. They will realize the "prize of the high calling of God in Christ Jesus" (Php 3:14). The overcomers will "stand up out of" (ekanastasis) the entire group which had previously "stood up" (anastasis) from among the dead. Paul’s magnificent obsession in Php 3:10-14 centered around an intimate relationship with Christ during his present pilgrim walk (Php 3:10) of such a nature that would allow him to ultimately be among those who would "attain unto the out-resurrection" (Php 3:11), receiving the "prize" (Php 3:14). Positions in the Kingdom During Old Testament times Abraham and his descendants through Isaac and Jacob were in possession of both an earthly calling and a heavenly calling. Many Old Testament saints looked beyond their earthly calling to a higher calling, the heavenly calling. The removal of the kingdom of the heavens from the nation of Israel during the earthly ministry of Christ (Matthew 21:43) cannot void the fact that certain individuals, beginning with Abraham, qualified to occupy positions in the heavenly sphere of the coming kingdom. The nation of Israel itself can have nothing to do with the kingdom of the heavens in the coming age. Israel’s lot is earthly, and the heavenly sphere of the kingdom is being reserved for the Church. But individual Israelites during Old Testament days who aspired to heavenly places, passed through the trials and testings set before them, by faith, looking for "a better resurrection," will one day realize the goal of their calling. They must, else the promises of God to these individuals would fail of fulfillment. Abraham, Isaac, and Jacob were strangers and pilgrims in a land which they were to receive for an everlasting possession (Genesis 13:14-16; Genesis 15:13; Genesis 17:7-8; Genesis 26:3-4; Genesis 28:13-14); and in order for the promises of God to be fulfilled concerning this land, Abraham, Isaac, and Jacob must be raised from the dead and placed back in this land, no longer strangers and pilgrims (cf. Genesis 37:1). Then, for Abraham, Isaac, and Jacob to realize their heavenly inheritance as well, they must also dwell in heavenly places but still retain their status relative to the earthly inheritance. Thus, it would appear that following the resurrection of Israel -- after Abraham, Isaac, Jacob, and all other Old Testament saints have been raised from the dead and placed back in the land of their possession -- there will then occur what Scripture calls, "a better resurrection." At this time, as in the case of Christians and the "out-resurrection" following the resurrection of all Christians, there will be a separation of Israelites -- the majority to remain in the earthly sphere of the kingdom, but a segment to be elevated to heavenly places and occupy positions of rulership in this heavenly sphere. The positions which Old Testament saints will occupy in the kingdom of the heavens must, of necessity, be over the nation of Israel. Christians, outside the twelve apostles (Matthew 19:28), are never promised positions of rulership over Israel, only over the nations (Gentiles). And Israel is not to be "reckoned among the nations" (Numbers 23:9). The numerous positions of rulership in the kingdom of the heavens over the nation of Israel are being reserved for a select group of individuals who have already been called out for this purpose. They were called out during Old Testament days; and these individuals, having a part in the "better resurrection," will be elevated to heavenly places and occupy positions of authority over Israel in the coming age. Their place in the kingdom of the heavens must be after this fashion, else they would lose their association with the land in the Abrahamic covenant -- a land given to them for an everlasting possession. Rights of the Firstborn Israel, as God’s firstborn son, was in direct line to inherit the rights of primogeniture in the Old Testament. The rights of primogeniture consisted of three things: A) The firstborn was to be ruler of the household under and for the Father. B) The firstborn was to act as priest of the family. C) The firstborn was to receive a double portion of the Father’s estate. Israel was placed in the position of God’s firstborn son to "serve" the Lord their God as "a kingdom of priests, and an holy nation" in the land of their inheritance -- the land covenanted to Abraham, Isaac, and Jacob (Exodus 4:22-23; Exodus 19:5-6). In addition, at this time, Israel was also in direct line to inherit the double portion of the Father’s estate. The Father’s estate included both heavenly and earthly territories, but Israel forfeited the heavenly portion of this inheritance. This forfeiture nullified any claim which Israel as a nation possessed on the inheritance. Only the select group of Old Testament saints who qualified to rule from the heavens could claim the inheritance beyond this point in Israeli history, for the nation’s relationship as "a kingdom of priests, and an holy nation" to the heavenly portion of this inheritance was gone. The Church was subsequently called into existence to be the recipient of this forfeited inheritance, and the Church will inherit the double portion of the Father’s estate following the adoption into sonship. Although the blessings in store for Christians are heavenly, these heavenly blessings will include an earthly "inheritance" and "possession." Christians are to be joint-heirs with Christ; and the Father has promised His Son, "Ask of me, and I will give thee the heathen [Gentiles] for thine inheritance, and the uttermost parts of the earth for thy possession" (Psalms 2:8; cf. Revelation 2:26-27). This earthly inheritance and possession -- completely separate from Israel’s earthly blessings and inheritance -- is associated with "the kingdom of the world [present world kingdom under Satan]" which will become "the kingdom of our Lord, and of his Christ [future world kingdom under Christ]" (Revelation 11:15, ASV). The Old Testament saints who qualified to rule from the heavens will realize the double portion of the Father’s estate at the same time as Christians. As the saints of the present dispensation who rule from the heavens will possess an earthly inheritance (having to do with the Gentile nations), the saints of the past dispensation who rule from the heavens will also possess an earthly inheritance (having to do with the nation of Israel). They will retain their rights of primogeniture, possessing a double portion of the Father’s estate -- both heavenly and earthly. The promise of the land within the bounds of the Abrahamic covenant, as an everlasting possession, will be realized in this manner by Old Testament saints who rule with Christ from the heavens. Order of Rulers in the Kingdom Within the coming kingdom of Christ, both in the heavens and on the earth, there will be two spheres of activity. One sphere of activity pertains to Israel, and the other to the Gentile nations. The order of rulers under Christ in the heavens will be divided between those who rule over Israel and those who rule over the Gentile nations, and supremacy among nations on earth will have passed from the Gentile nations to the nation of Israel. Israel will be the supreme nation, and all the Gentile nations will be subordinate (actually in positions of servitude; cf. Isaiah 14:1-2) to Israel. The vice-regents who will rule under Christ in the kingdom of the heavens over the nation of Israel appear in Scripture in an orderly threefold classification. A) David. B) The Twelve Apostles. C) Old Testament Saints. The vice-regents who will rule under Christ in the kingdom of the heavens over the Gentile nations also appear in Scripture in an orderly threefold classification: A) The 144,000 Jewish Witnesses of the Tribulation. B) Christians. C) Tribulation Martyrs. 1. Rulers Over Israel A) David: Israel’s first king from the kingly line, the line of Judah, was David; and David will be raised from the dead to rule over Israel in the coming age (Jeremiah 30:9; Ezekiel 34:23-24; Ezekiel 37:22-25; Hosea 3:4-5). David’s throne in Old Testament days was in Jerusalem, and his throne during the Kingdom Age must once again be in the earthly city of Jerusalem (2 Samuel 7:10-16). Old Testament prophecies concerning David’s coming rule over Israel also place David among his people in the earthly sphere of the kingdom (e.g., Ezekiel 34:24). But David was a "prophet" as well as a "king" (Acts 2:29-30), and according to Luke 13:28-29 "all the prophets," along with "Abraham, and Isaac, and Jacob," will have a part in the heavenly sphere of the kingdom (cf. Matthew 8:11-12). Consequently, Scripture clearly places David in both spheres of activity in the coming kingdom -- earthly and heavenly. Such a rule will not be peculiar to David, for Christ, Who will be over David, will rule in both earthly and heavenly spheres of the kingdom. He will exercise a rule from David’s throne in the earthly Jerusalem and also exercise a rule from His Own throne in the heavenly Jerusalem (Luke 1:32-33; Revelation 3:21). It is thus evident that David, as the first vice-regent directly under Christ over Israel, will exercise a rule with Christ in both spheres of the governmental structure of the kingdom. B) The Twelve Apostles: Next in the order of rulers over Israel in the kingdom of the heavens will be the twelve apostles (Paul replacing Judas; Galatians 1:1). The specific promise concerning their place in the coming kingdom was given to the twelve during the earthly ministry of Christ: "Jesus said unto them, ’Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel" (Matthew 19:28). These twelve will receive their authority from the Lord Jesus Christ through His first vice-regent, David. They will occupy positions directly under David over the twelve tribes of Israel. C) Old Testament Saints: Next in the order of rulers over Israel in the kingdom of the heavens will be the Old Testament saints -- Abraham, Isaac, Jacob, et al. -- who qualified to rule from the heavens. These are the ones who will have a part in the "better resurrection" of Hebrews 11:35. They will apparently hold positions of rulership directly under the twelve apostles. 2. Rulers Over the Gentile Nations A) The 144,000 Jewish Witnesses of The Tribulation: As the twelve who proclaimed the gospel of the kingdom to Israel for approximately three and one-half years at the first coming of Christ will occupy positions directly under Christ and His first vice-regent, David, the 144,000 who proclaim the gospel of the kingdom to the Gentiles for a comparable length of time immediately preceding the second coming of Christ will occupy positions directly under Christ over the Gentile nations. The specific promise is given in Revelation 12:5 : "And she [Israel] brought forth a man child [lit. ’son’ (’sons’ alone can rule; a ’child’ cannot)], who was to rule [lit. ’is about to rule’] all nations with a rod of iron." The "man child" is to be identified as the 144,000 of Revelation, chapters seven and fourteen, not as Christ (Revelation 12:17). B) Christians: Christians constitute the "peculiar people" to whom the offer to rule in heavenly places over the nations with Christ in His kingdom is presently being extended. The specific promise concerning this rule is given in Revelation 2:26-27; Revelation 3:21 : "And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron...To him that overcometh will I grant to sit with me in my throne..." Christians who qualify to occupy positions in the kingdom will rule in various positions of power and authority some over ten cities, some over five, and some over one (Luke 19:11 ff). Christians will apparently occupy positions of rulership directly under the 144,000 Jewish witnesses of the Tribulation. The 144,000 who rule over the Gentile nations and the twelve who rule over Israel would appear to occupy comparable positions in their respective places in the kingdom; and the Old Testament saints who rule over Israel and the New Testament saints who rule over the Gentile nations would also appear to occupy comparable positions in their respective spheres of activity, i.e., positions of rulership under the twelve and under the 144,000. C) Tribulation Martyrs: The specific promise concerning Tribulation martyrs and their place in the kingdom is given in Revelation 20:4 : "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark in their foreheads, or in their hands; and they lived and reigned with Christ a thousand years." This is the only information provided in Scripture concerning the place of the Tribulation martyrs in the kingdom. Their rule with Christ must, of necessity, be from the heavens, for that will be the abode of those who rule with Christ. Their exact position can only be assumed to be comparable to that of the Church, occupying various positions directly under the 144,000 Jewish witnesses. Thus will the future kingdom of Christ be established following the overthrow of the present kingdom of Satan. Christ will rule over all, and individuals from the camp of Israel in the prior dispensation, from among Christians in the present dispensation, and from among believers during the coming Tribulation will be positioned in heavenly places, forming the great company of saints who will rule as vice-regents with Christ during the Messianic Era. ======================================================================== CHAPTER 18: 01.16. CONCLUSION ======================================================================== Conclusion Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race [a contest involving a struggle] that is set before us, Looking unto Jesus the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and hath sat down at the right hand of the throne of God. For consider him that hath endured such gainsaying of sinners against himself, that ye wax not weary, fainting in your souls. Ye have not yet resisted unto blood, striving against sin [lit. ’the sin,’ ref. Hebrews 12:1]: And ye have forgotten the exhortation which reasoneth with you as with sons, My son, regard not lightly the chastening [child training] of the Lord, nor faint when thou art reproved of him; for whom the Lord loveth he chasteneth, and scourgeth [brought about by improper actions in the contest, but with a view to correction] every son whom he receiveth. It is for chastening that ye endure; God dealeth with you as with sons; for what son is there whom his father chasteneth not? But if ye are without chastening, whereof all have been made partakers, then are ye bastards, and not sons (Hebrews 12:1-8, ASV). To properly understand the Book of Hebrews, one must keep the fact ever before him that the message of this book is directed to the saved, not the unsaved. The exhortations and warnings are for the child of God, not for one who remains outside this standing. The great burden of Hebrews is not that of rescuing the unsaved from the lake of fire, but that of bringing many sons unto glory. Hebrews is a book of faith; and unlike Romans with its emphasis on a past faith governing our present position and determining our eternal destiny, Hebrews places the emphasis on a present faith, which not only governs present and future spiritual blessings, but also determines our position in the coming kingdom. Hebrews, chapter eleven is recognized as the great chapter on faith; but it is, in reality, merely the capstone for the first ten chapters, and the conclusion of the entire matter is then given in chapter twelve. The Race Through Faith "Strive [strain every muscle] in the good contest [race] of the faith; lay hold upon life for the age, for which purpose you were called..." (1 Timothy 6:12 a). The preceding is a literal translation from the Greek text, and some variances will be noted between this and other translations. The word "strive" is a translation of the Greek word agonizomai, from which the English word "agonize" is derived. One who agonizes in a contest or race strains every muscle of his being as he moves toward the goal. This is the same word used in both Luke 13:24 and 1 Corinthians 9:25, translated "strive" and "striveth." And these verses refer to the same race as 1 Timothy 6:12, which is also the same race referred to in Hebrews 12:1. The race must ever be run completely apart from any fleshly means. Man’s goals, aims, ambitions, plans, methods, etc., can in no way enter into this race, for it is a "race of the faith." The writer of Hebrews stresses over and over again in chapter eleven, "By faith," "By faith," "By faith...," with the summation of the matter being, "Therefore let us also..." (Hebrews 12:1 a). In the race set before us we are to ever keep our eyes fixed upon Jesus. The literal translation in Hebrews 12:2 is, "Looking away unto Jesus..." We are to look away from the trials and testings of this life unto "the author and perfecter of our faith." He, in exchange for the joy set before Him, patiently endured the Cross, the opposition of sinners, and disregarded the shame. He resisted to the point of blood (cf. Hebrews 12:4). During His prayer to the Father in the Garden of Gethsemane, immediately before His crucifixion, He sweat "as it were great drops of blood"; and at Golgotha He "poured out his soul [the soul is in the blood; He poured out His blood] unto death" (Luke 22:44; Isaiah 53:12). The clear teaching of Hebrews 12:4 is that Christians, if called upon, are to resist to this same degree as they strive in the race. Christians are to "lay aside every weight [impediment] and the sin [the sin waiting to ensnare every Christian]" as they, through patient endurance, strive in the race. There is no room for a relaxed stance, or a look back (cf. Matthew 26:40-41; Luke 9:62; Luke 17:32-33). Disqualification for the prize not only can but will occur if one runs contrary to the rules (1 Corinthians 9:24-27; 2 Timothy 2:5). The word "sin" in Hebrews 12:1 and Hebrews 12:5 is both singular and articular in the Greek text. The reference is not to sin in general, but to a specific sin. The subject at hand is "faith"; and "the sin," within the context, can only be the antithesis of faith, i.e., lack of faith, unfaithfulness. The besetting or ensnaring sin which Christians are to strive against in the race is unfaithfulness, for this, and this alone, will result in failure. Participants in the Race The race in which Christians are engaged is that of a life characterized by faith resulting in obedience to the Lord’s commandments. Christians alone are engaged in the race. Unsaved individuals are aliens, outside the arena of faith, and, thus, cannot participate. In the basic type established during the days of Moses, an unsaved person is positioned in Egypt out from under the blood of the Passover Lamb; and the participants in the race are not only under the blood of the Passover Lamb, but are also positioned outside of Egypt, beyond the Red Sea passage. The nation of Israel was delivered from Egypt for a purpose, and this purpose involved entrance into a land set before them. The Israelites outside of Egypt in the wilderness constitute the type forming the teachings in Hebrews, chapters three and four, as well as the type which must be used to correctly interpret Hebrews 6:4-6. "Faith" as set forth in these chapters pertains to experiences of the people of God beyond the Red Sea passage. God could deal with the Israelites in the wilderness only because they had previously kept the Passover and passed through the Red Sea. Apart from the first there was no deliverance from the death of the firstborn; and apart from the second there was no deliverance from Egypt. Both had to occur before the Israelites were in a position to be dealt with by God concerning entrance into the land of Canaan. Christians, likewise, have been delivered from Egypt for a purpose, and this purpose involves entrance into a land set before them. The antitype of what is taught in Hebrews 3:1-19; Hebrews 4:1-16; Hebrews 6:4-6; 1 Corinthians 10:1-11 must be understood in order to place the race in which Christians are engaged in its proper perspective. The reason that Paul referred to this race in the verses immediately preceding 1 Corinthians 10:1-11 (9:24-27) is, thus, self evident. The race in 1 Corinthians 9:24; Hebrews 12:1 can only occur, as in the type, outside of Egypt. God can deal with Christians in this manner (in the race) only because they have previously appropriated the blood of the Passover Lamb and passed through the antitype of the Red Sea -- the waters of baptism. Apart from the blood of the Passover Lamb there can be no deliverance from the death of the firstborn, and apart from the waters of baptism there can be no deliverance from Egypt. Both must occur before a Christian is in a position to be dealt with by God concerning entrance into the antitype of the land of Canaan. An unbaptized Christian is on the right side of the blood but on the wrong side of the baptismal waters. He is still in Egypt, safe from the death of the firstborn, but in no position to run the race. "Except a man be born again [lit. ’born from above’] he cannot see the kingdom of God," and "Except a man be born of water and of the Spirit [lit. ’born out of water and Spirit’], he cannot enter into the kingdom of God" (John 3:3; John 3:5). One requirement is set forth for seeing the kingdom of God -- immersion in the Spirit (ref. 1 Corinthians 12:13; "For in one Spirit...," ASV), but an additional requirement is set forth for entering the kingdom of God (immersion in water as well). There is no gainsaying that "born out of water" in John 3:5 refers to water baptism. All attempts to discredit this interpretation result from a misunderstanding of the passage and fall short of sound exegesis. First, this passage is not dealing with eternal life, but with entrance into the kingdom. There is a vast difference between the two. Second, the type in Exodus requires both the appropriation of the blood and the passage through water prior to running the race; and this, in the antitype, is the subject of John 3:3-5. John 3:5 is one of the most abused verses in Scripture. Cults have seized upon this verse, and, through their failure to understand that entrance into the kingdom is not synonymous with eternal life, they have sought to teach their baptismal regeneration heresy. The mainstream of Protestantism, on the other hand, realizing that baptism can have nothing to do with eternal life, has gone almost equally as far afield in the other direction through various unwarranted interpretations of "water" in this verse. Desiring to stay as far away from those who teach baptismal regeneration as possible, but still, by large, also failing to understand that the main issue of the verse is entrance into the kingdom rather than eternal life, they have sought to interpret "out of water" to mean something other than baptism. There are at least three popular views held by those who believe that "out of water" in this verse does not refer to baptism: 1) The passage should be translated, "born out of water, even Spirit..." This would make "water" symbolic of the Spirit. (The translators of the Amplified New Testament followed this interpretation.) 2) The word "water" should be understood as a reference to the Word of God. (This is probably the most widely held interpretation of the three, and verses such as Ephesians 5:26 and Titus 3:5 are offered in support.) 3) The words "out of water" refer to the first birth, the natural birth. (An infant, surrounded by water in his mother’s womb, is literally "born out of water.") None of these views, however, can be considered tenable. The first two violate a basic rule of Greek grammar, and all three ignore the contextual interpretation of John 3:5. The words translated "out of water and Spirit" in the Greek text of John 3:5 consist of two nouns governed by one preposition and connected by a copulative. There is a rule of Greek grammar which states that whenever such a construction occurs, both nouns must be understood either in a literal sense or in a figurative sense. One cannot be interpreted literally and the other figuratively. This is a common construction in the Greek text, and there are no exceptions to the rule. Thus, the first two views present a grammatical problem, for both interpret "Spirit" literally but interpret "water" figuratively. All three views present contextual problems. Aside from ignoring the fact that the subject matter at hand is the kingdom of God rather than eternal life, proponents of these views also ignore distinctions between the expressions "see the kingdom of God" (John 3:3) and "enter into the kingdom of God" (John 3:5). Note the third view for example. If "born out of water" in verse five refers to the first birth, then this birth has already been experienced by the individual born from above in verse three, i.e., he has already undergone both the birth from below ("out of water") and the birth from above ("out of Spirit") within the framework of his experience in verse three. This would then make verse five a repetition (or explanation) of what is already contained in verse three, leaving the words see and enter in these two verses to be looked upon as no more than synonymous terms, which they are not. Proponents of the other two views on the interpretation of "born out of water" in John 3:5 are also confronted with the same basic problem. Baptism alone is the only interpretation which is in keeping with the subject matter at hand, with the type, and presents no problems in interpretation. If "born out of Spirit" is effected through immersion in the Spirit (which it is), then "born out of water" can only be effected through immersion in water. Time has been spent in this concluding chapter on a basic requirement for being in a position to run the race set before us because of much misunderstanding in Christian circles on the subject of baptism. Baptism is far more important than is commonly held. It has nothing to do with eternal salvation, but it has everything to do with running the race. An unbaptized Christian is a disobedient Christian who is in no position to participate in the race, for he is outside the arena where the race is run. Purpose of the Race "Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway [lit. ’be rejected’]" (1 Corinthians 9:24-27). The great "cloud of witnesses" in Hebrews 12:1 is comprised of saints who have not only completed the race, but have also completed the race in a satisfactory manner. The specific reference is to the Old Testament saints in chapter eleven who moved through their earthly pilgrimage "by faith." The words, "Therefore let us also," indicate that we are to run the race in the same manner that they ran the race. Successful completion of the race on their part was "by faith," and successful completion of the race on our part must be through the same means. The response, "by faith," on the part of individuals throughout chapter eleven was occasioned by the promises of God. God had, through His revelation "unto the fathers by the prophets," revealed certain things concerning His plans and purposes. And within the scope of God’s revelation concerning His plans and purposes lay the promises of future blessings which would one day be realized by His people. Numerous Old Testament saints became interested in these things, took their eyes off the present, and looked out into the future, believing that God would ultimately bring to pass what He had promised. The response, "by faith," on the part of individuals today is also occasioned by the promises of God. God has, through His revelation "in these last days...unto us," revealed certain things concerning His plans and purposes. And within the scope of this revelation lies the promises of future spiritual blessings which will one day be realized by Christians. As Christians become interested in these things, they take their eyes off the present and look out into the future, believing that God will ultimately bring to pass what He has promised. 1 Corinthians 9:25 reveals that an "incorruptible crown" will be given to those who successfully complete the race. Other crowns held out before the participants are a "crown of rejoicing" (1 Thessalonians 2:19-20; Php 4:1), a "crown of righteousness" (2 Timothy 4:7-8), a "crown of life" (James 1:12; Revelation 2:10), and a "crown of glory" (1 Peter 5:2-4). Crowns are to be worn by those who occupy positions of rulership with Christ in His coming kingdom. These positions are presently being offered to Christians. God is presently extending to Christians the opportunity to qualify for a crown and, thus, be among those who rule from the heavens as joint-heirs with Christ. Only those Christians who qualify for one or more of the five crowns will be placed in positions of power and authority, for no uncrowned individual will rule in the kingdom of Christ. 1 Timothy 6:12 reveals that the Christians’ calling has to do with "life for the age," which is derived through striving in the "race of the faith." (Refer to previously corrected translation of this verse.) The words "life for the age" in the corrected translation (translated "eternal life" in most versions) refer to the salvation of the soul (life) in relation to the coming age, the Messianic Era. That eternal life cannot be in view is evident. Eternal life is not obtained through striving in a race. Eternal life is a free gift, obtained completely apart from the race, and is the present possession of all believers. One is not even qualified to enter the race unless he is in possession of eternal life. Life for the age, however, is something quite different. It is a future hope held out before those who presently possess eternal life and are engaged in the race for the victor’s crown. The Greek language actually contains no word for "eternal." The word used in 1 Timothy 6:12 (aionios) can, and many times must, be understood in the sense of "eternal"; but this meaning is derived from the textual usage of the word, not from the word itself. John 3:16 is an example of a text where aionios must be understood as meaning "eternal," for the only type life which can be derived through faith in Christ is "eternal life" (cf. John 1:4; John 8:35). Certain other times in the New Testament the word aionios must be understood as referring to one or more periods of time (an age, or ages) and ages always have definite beginnings and endings. Understanding aionios in this sense is also derived from the textual usage of the word rather than the word itself. Mark 10:17; Mark 10:30; Romans 16:25; Galatians 6:8; Titus 1:2; Titus 3:7 are examples of verses where aionios cannot be understood in the sense of "eternal." Scriptures bearing upon the race in which Christians are presently engaged always connect the object of the race with participating in the activities of the coming age. Shame and suffering constitute the normal lot for the faithful today. Christians are to be associated with Christ in His sufferings, reproach, and rejection. The day of His exaltation and glory is yet future. And the faithful who are identified with Him during the present day are the ones who will also be identified with Him during the coming day. Old Testament saints, through God’s revelation to them, understood these things; and New Testament saints are to understand these things through the same means. Bringing Many Sons unto Glory "For it became him, for whom are all things, and by whom are all things, in bringing many sons into glory, to make the captain of their salvation perfect through suffering" (Hebrews 2:10). "Child training," with a view to sonship, is set forth as the primary object of faith in the Book of Hebrews. Christians are presently "children" awaiting the adoption into sonship, and, through proper training, they are being prepared for the time when God will bring "many sons unto glory." Since this is the case, it is only natural that this subject would appear in all its fullness in chapter twelve -- the chapter containing summation verses for the first eleven chapters of Hebrews. The writer of Hebrews, in Hebrews 12:5-6, quotes the words of Solomon to his son recorded in Proverbs 3:11-12. Solomon rightly contemplated that his son would one day inherit the throne in his kingdom. Thus, Solomon counseled his son accordingly, for it was necessary that his son be properly trained for this high position. And this is exactly what God is doing for the ones who are about to become joint-heirs with His Son, be seated with Him on the throne, and rule with Him in the kingdom. These individuals are today being called out and trained for the exalted positions into which they are about to enter. In Hebrews 12:5 ff there is a great deal of misunderstanding, not only concerning chastening itself, but also concerning the reason for chastening and the identity of the ones being chastened. Chastening is a teaching or training process designed to bring a particular group of individuals into a particular position for a particular purpose. The words "chastening," "chasteneth," "chastisement," and "chastened" in Hebrews 12:5-11 are translations of either the Greek verb paideuo or the noun paideia. Paideuo and paideia have to do with "the rearing of a child," and the words mean "to instruct," or "to educate." This instruction or education of the child is performed with a view to proper growth into manhood. The root idea of paideuo and paideia is brought out in passages such as, "Moses was learned in all the wisdom of the Egyptians..." (Acts 7:22 a), "...for instruction in righteousness" (2 Timothy 3:16 b), and "Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope..." (Titus 2:12-13 a). The training which a child of God receives is rooted in instruction from the Word of God, but in a broader sense, this training also encompasses all the trials and testings of life and is intimately associated with "scourging" (v. 6). In reality though, the latter must be based on the former; for without proper instruction from the Word of God, the trials, testings, and scourgings which the Lord brings to pass would be meaningless. "Faith" rooted in a mature knowledge of the Word of God is the prerequisite, and it is "in this faith" that we are to move victoriously through the trials and testings of life (cf. James 1:2-6; 1 Peter 1:7-11; 2 Peter 1:2-8). 1. Purpose of Chastening What is God’s great purpose for the Church during the age in which we live? "The answer is simple. The establishing of a great empire upon what has been hostile territory lately conquered, and its consequent permanent administration, demands a large body of trained and qualified officials, having full knowledge of the purposes of their Sovereign, and of the means by which they are to be served, and with enthusiastic devotion to His ends. Every great leader will train such men in advance of the actual conquest, so that they shall be at hand immediately when the hour strikes. This is what God is doing: this is His purpose for this selected company, the Church. "With this high end in view they are put through a severe school of discipline of character, to train them to feel and to act like their King, and thus be qualified to cooperate with Him in His coming day" (G. H. Lang). Moses was trained "in all the wisdom of the Egyptians." He was trained in this manner in view of that day when he would be adopted by Pharaoh’s daughter and occupy a responsible place, as a son, among the members of the royal family of Egypt. All his child training in Pharaoh’s court was directed toward this end. Christians, in like manner, are being trained, not in the wisdom of the Egyptians (the world), but in the wisdom which comes from on high. They are being trained for that day when they will be adopted and take responsible places, as sons, among the members of the royal family of heaven. All child training in God’s court is directed toward this end. 2. Identity of the Chastened The chastened and the non-chastened in Hebrews 12:5 ff should not be thought of in the sense of saved and unsaved individuals, else one will completely miss what is really in view. This passage is dealing with Christians alone, not with Christians and non-Christians. These verses involve "child training" with a view to sonship and rulership. Only children (Christians) are presently being dealt with as sons (cf. Romans 8:14-17). Note Hebrews 12:7 : Literally translated the first part of this verse reads, "If you [Christians] are patiently enduring child training, God is dealing with you as sons." The antithesis, a definite possibility brought out in verse eight, is that if you are not patiently enduring child training, God is not dealing with you as sons. The teaching in this passage is that the child of God patiently enduring child training is being dealt with by God as a son in view of the day when he will be adopted. The child of God not patiently enduring child training is not being dealt with as a son, for he will not be among the adopted. Bear in mind that adoption has to do with sonship, which itself implies rulership. Only those patiently enduring child training will be among the many sons whom the Lord will bring unto glory. Now note Hebrews 12:8 : "But if ye [Christians -- same as Hebrews 12:7] are without chastening, whereof all have become partakers [all who are ’patiently enduring child training’ and, thus, being dealt with ’as sons,’ (Hebrews 12:7)], then are ye bastards, and not sons" (ASV). The Greek word translated "bastards" (nothoi) only appears this one time in the entire New Testament. The word within its context is used relative to the ones not being trained as opposed to the ones being trained. The ones not being trained, the nothoi, are simply those Christians (children) who have rejected God’s training and, thus, cannot be dealt with as sons. The entire creation presently "groaneth and travaileth in pain together" awaiting "the manifestation of the sons of God." This condition will persist throughout the entire child training era -- the entire present age. Then, after the training is over, "he that shall come will come, and will not tarry," the adoption will occur, and the adopted sons of God will be elevated to high positions of power and authority with God’s Son, Jesus -- positions which are presently being "reserved in heaven" for the faithful (Romans 8:18-23; Hebrews 10:37; 1 Peter 1:4). "Now the just shall live by faith..." (Hebrews 10:38 a). ======================================================================== CHAPTER 19: 02.00. ESTHER ======================================================================== Esther by Arlen L. Chitwood The Lamp Broadcast, Inc. 2629 Wyandotte Way Norman, Okla. 73071 2002 [Imported into E-Sword by SFinigan for free distribution only, July 2006, by permission, from resource ] Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla. E-mail: alchitwood@icnet.net . ©1996 Arlen L. Chitwood, The Lamp Broadcast . ======================================================================== CHAPTER 20: 02.000. CONTENTS ======================================================================== CONTENTS Foreword & Introduction I.The King and the Queen II.Vashti Rejected III.Esther Accepted IV.Haman’s Rise to Power V.Sackcloth and Ashes VI.The King’s Hand Turns VII.Haman’s Fall from Power VIII.Haman’s House Given to Esther IX.Mordecai’s Rise and Greatness X.Appendix ======================================================================== CHAPTER 21: 02.0000. FOREWORD AND INTRODUCTION ======================================================================== FOREWORD There are two books in Scripture named for women -- Ruth and Esther -- and no one knows who wrote either book. But both books form major keys to a correct understanding of the whole of Scripture. Each book, from a typical perspective, covers a complete panorama of the triune Godhead’s dealings with both the Church and Israel. Ruth deals with Christ and the Church, and Esther deals with God and Israel. And the two books together reflect upon and relate the complete story of Scripture, from Genesis to Revelation. The information provided in these two books is indispensable to a correct understanding of numerous parts of Scripture. And this would be particularly true relative to a correct understanding of the Book of Revelation, for both Ruth and Esther deal heavily with the same subject matter seen in this book. Thus, any proper exposition of the Book of Revelation will, of necessity, have to draw heavily from both Ruth and Esther -- along with other Old Testament books such as Exodus and Daniel -- or miss the mark on vital points of interpretation. In this respect, God has provided His Own built-in interpretation of His Word; and that which God has provided is the only completely correct interpretation in existence. Ruth and Esther form integral parts of the complete Old Testament word picture which God has provided, revealing His plans and purposes as they relate to man and the earth. And this word picture, designed by God Himself, allows the spiritual man, under the leadership of the Spirit (Who gave this Word [2 Peter 1:21]), to come into a full and complete understanding of that which has been revealed. God has provided different parts and facets of the picture in different places throughout Scripture, and the complete picture can be seen only through viewing all of the different parts together, as a unit. Scripture must be compared with Scripture. Only through this means, under the leadership of the Spirit, can man see all of the various "things which God hath prepared for them that love him" (1 Corinthians 2:9-13; cf. John 16:7-15). INTRODUCTION The Book of Esther contains a wealth of information relative to Israel and the nations, having to do mainly with activity occurring at the end of and following the Times of the Gentiles. Esther 1:1-22, Esther 2:1-23, within the typical structure of the book, relate the complete history of Israel -- from God’s call surrounding this nation during Moses’ day to that future day when this call will be realized under the One greater than Moses, with Israel then occupying the nation’s proper place, in the Messianic Kingdom. Then the remaining seven chapters (Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3) form commentary material for Esther 1:1-22, Esther 2:1-23, centering attention on that future time when God will resume His national dealings with Israel, at the end of Man’s Day, terminating at the same place as the first two chapters -- Israel occupying the nation’s proper place, in the Messianic Kingdom. Esther 3:1-15 begins with the rise of Haman to a high position of power in the kingdom, typifying the future rise of Antichrist to a position of world power in the kingdom near the middle of Daniel’s unfulfilled Seventieth Week. And the remainder of the book reveals Antichrist’s activities (typified by Haman’s activities) as they relate particularly to Israel (typified by both Esther and Mordecai), that which Israel will do because of these activities, Antichrist’s ultimate fall (which marks the end of the Times of the Gentiles), and Israel’s subsequent rise to the position which the nation was called to occupy almost 3,500 years ago when God called the Israelites out of Egypt under Moses. In the preceding respect, Esther chapters three through ten parallel Revelation chapters six through twenty. And, when studying either book, to gain a proper understanding of the book, it is vitally important that Scripture be compared with Scripture. One book must be studied in the light of the other, among other books (O.T. and N.T.) containing related subject matter as well. This is simply one of the ways in which God has structured His Word, necessitating comparing Scripture with Scripture in order to gain a correct understanding of that which has been revealed. God, through this means, has provided man with a complete revelation of Himself, His plans, and His purposes. This complete revelation though can be seen only one place -- in the complete Word. And it can be properly seen and understood through only one means -- through comparing parts of this revelation with other parts of this revelation, through "comparing spiritual things with spiritual" (1 Corinthians 2:9-13), viewing and studying the whole of Scripture in this manner. In this respect, the Book of Esther is an integral and vital link to seeing and understanding the complete word picture which God has provided. Not only must Esther be viewed and studied in the light of related Scripture (e.g., Exodus, Daniel, Revelation, among numerous other books and places in Scripture) but related Scripture must be viewed and studied in the light of Esther as well. And the importance of Esther in this respect is self-evident. This book is about Israel and the nations, and understanding God’s dealings with Israel in this respect is a central key to understanding the whole of Scripture. Understand the message of the Book of Esther (comparing Scripture with Scripture), and you can understand what has happened, is happening, and is about to happen relative to Israel and the nations. It was all foretold in the small Book of Esther almost two and one-half millenniums ago. ======================================================================== CHAPTER 22: 02.00000. BOOKS BY THE AUTHOR ======================================================================== By the Same Author - THE STUDY OF SCRIPTURE THE MOST HIGH RULETH SALVATION BY GRACE THROUGH FAITH RUN TO WIN SO GREAT SALVATION SALVATION OF THE SOUL FROM ACTS TO THE EPISTLES IN THE LORD’S DAY FOCUS ON THE MIDDLE EAST FROM EGYPT TO CANAAN LET US GO ON REDEEMED FOR A PURPOSE MYSTERIES OF THE KINGDOM JUDGMENT SEAT OF CHRIST SEARCH FOR THE BRIDE THE BRIDE IN GENESIS HAD YE BELIEVED MOSES JUDE RUTH ======================================================================== CHAPTER 23: 02.01. THE KING AND THE QUEEN ======================================================================== 1 The King and the Queen Now it came to pass in the days of Ahasuerus, (this is Ahasuerus which reigned, from India even unto Ethiopia, over an hundred and seven and twenty provinces:) That in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the palace, In the third year of his reign, he made a feast... When he shewed the riches of his glorious kingdom and the honor of his excellent majesty many days, even an hundred and fourscore days. And when these days were expired, the king made a feast...seven days... On the seventh day...he commanded... To bring Vashti the queen before the king with the crown royal, to shew the people and the princes her beauty: for she was fair to look on (Esther 1:1-5, Esther 1:10-11). There are two books in Scripture bearing the names of women who appear as principal characters in the books -- the Books of Ruth and Esther. These are the only books in Scripture named for women; and an element of mystery surrounds both, for no one knows the identity of the person who wrote either book. The Book of Ruth has to do with events occurring during the days of the judges (Ruth 1:1). Events during the days of the judges began following Joshua’s death and lasted until the time of Samuel the prophet, a period covering about three hundred years (which followed a period covering "about...four hundred fifty years," going back to the birth of Isaac [Acts 13:17-20; ref. NASB, NIV]). Events in the Book of Ruth though cover a much smaller part of the time of the judges, occurring during the latter part of this period (Ruth 4:13-22), during about the middle or latter part of the twelfth century B.C.; and events in the book occurred both in a Gentile land (Moab) and in the land of Israel. The Book of Esther, on the other hand, has to do with events occurring about seven centuries later, in Persia (following not only the Babylonian captivity [abt. 605 B.C.] but also following that time when the Medes and the Persians conquered the kingdom of Babylon [abt. 538 B.C.]). Events in the Book of Esther would appear to have occurred during the first half of the fifth century B.C., about sixty years after the Medes and the Persians conquered Babylon (Esther 1:1; Esther 2:5-6). The Book of Ruth, in its type-antitype structure, has to do with the Church. And the Book of Esther, in its type-antitype structure, has to do with Israel. Ruth presents a complete overview of the history of the Church, and Esther presents a complete overview of the history of Israel. But the emphasis in each book is not so much on the past and present as it is on the future. In the Book of Ruth, Ruth 1:1-22 and Ruth 2:1-23 deal with the past and present; but chapters three and four deal almost entirely with future events, beginning with events surrounding the judgment seat at the end of the present dispensation. And these events, along with subsequent events seen in Ruth 4:1-22, immediately precede and lead into the Messianic Era. Esther 1:1-22 deals with the past and present; but Esther 2:1-23, Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3 deal entirely with future events. These last nine chapters deal with Israel mainly during seven unfulfilled years which remain in God’s dealings with this nation in order to complete Daniel’s Seventy-Week prophecy, ending with the restoration of Israel and the ushering in of the Messianic Kingdom. In the preceding respect, the Books of Ruth and Esther together provide a complete overview of God’s dealings with His people -- both the Church and Israel -- throughout the last 4,000 years of Man’s Day, leading into the Messianic Era. Certain things are opened up and revealed in these two books after a manner not seen in other Old Testament books. And these things form an integral part of God’s complete word pictures pertaining to both the Church and Israel in the Old Testament, providing different facets of information, apart from which these word pictures would be incomplete. Then, insofar as the end of the matter is concerned -- the realm where the emphasis is placed in both books -- these two books together cover exactly the same period of time and deal with exactly the same events seen in the first twenty chapters of the Book of Revelation. Ruth covers matters relative to the Church during this period of time, and Esther covers matters relative to Israel during this same period. And, in this respect, if an individual would properly understand that which has been revealed in these chapters in the Book of Revelation, he must go back to the Books of Ruth and Esther, along with sections of numerous other Old Testament books which would have a direct bearing on the subject (e.g., Genesis, Exodus, Isaiah, Ezekiel, Daniel). There is no other way to properly understand the Book of Revelation (or, for that matter, any other part of the New Testament). All of the things opened up and revealed in the New were previously set forth, through various ways and means, in the Old. Different Old Testament books deal with varying and particular facets of the matter -- "here a little, and there a little" (Isaiah 28:10). And since the New Testament has an inseparable connection of this nature with the Old, an individual must continually look back to and draw from the Old if he would properly understand the New. The whole of the matter is by Divine design, and only through viewing the whole together -- after running all of the checks and balances through comparing Scripture with Scripture -- can a person see the complete picture (comprised of word pictures dealing with both the Church and Israel), exactly as God would have man see it. Historical Setting for Esther The events seen throughout the Book of Esther occurred in the southern part of the country known today as Iran. "Iran" is a name of more recent origin. The country was known as "Persia" prior to 1935, reflecting on the racial identity and history of the people inhabiting the land -- descendants of the ancient Persians. Though the people inhabiting this land during modern times are of Persian descent, which carries all the way back to the kingdom of the Medes and the Persians during Ahasuerus and Esther’s day, the name change in 1935 reflected another racial characteristic of the Persian people -- that of Aryan descent. The name Iran is derived from "Aryan," a reference back to the Aryan tribes in that part of the world (as distinguished from the Middle East Semitic tribes); and the Aryan tribes would include the descendants of the ancient Medes and Persians, among other tribes in that region. Iran today though only covers a small part of the kingdom as it existed during Ahasuerus and Esther’s day in the Book of Esther. The kingdom during that day extended all the way from India west to Ethiopia (Esther 1:1). It was the world kingdom of that day, represented by the breast and arms of silver on Daniel’s image in Daniel 2:1-49 (Daniel 2:32, Daniel 2:39). This kingdom, represented by the breast and arms of silver, was a dual kingdom -- the Medo-Persian kingdom -- throughout the time of its existence as the center of world power (from abt. 538 B.C. to abt. 330 B.C.). This was the kingdom that conquered Babylon (the kingdom which conquered the world power represented by the head of gold on Daniel’s image); and the Medo-Persian Empire formed the kingdom which, in turn, was conquered slightly over two hundred years later, in Babylon, by Alexander the Great and his armies (which then brought into existence the third part of Daniel’s image, that represented by the belly and thighs of brass [cf. Daniel 2:32; Daniel 2:39; Daniel 8:3-8]). The Medes were the dominant power at first. But, according to secular history, about the time that the Medo-Persian Empire became the center of world power, the dominance in power shifted from the Medes to the Persians. And the Persians continued as the dominant power throughout the empire’s status as the world power of that day. (Following the Medo-Persian kingdom being depicted by the second part of the image in Daniel 2:1-49, this dual kingdom was later depicted in the book through a bear raising itself up on one side [Daniel 7:5], which is subsequently explained by the horns on a ram in the next chapter. The ram had two high horns [representing "the kings of Media and Persia" (cf. Daniel 8:3, Daniel 8:20)], "but one was higher than the other, and the higher [the king of Persia] came up last" [Daniel 8:3].) The Persian kingdom had become the dominant power long before the time of Ahasuerus’ reign, as seen at the beginning of the Book of Esther. Note that this world power is referred to as that of "Persia and Media" at this time (i.e., Persia mentioned first, in accord with the power-structure of the kingdom [Daniel 1:3; cf. Daniel 1:18-19]). And the time of his reign -- several generations following the captivity under Nebuchadnezzar (Daniel 2:5-6) -- would be in complete accord with the probable identity of Ahasuerus (a title or family name, similar to "Herod" in the gospel accounts). Ahasuerus in Esther was probably Xerxes (the son of Darius in Daniel 5:31), who ruled the Medo-Persian Empire during the years 486-465 B.C. (There is one exception to Persia being mentioned before Media in the Book of Esther, and that occurs in chapter ten where mention is made of "the book of the chronicles of the kings of Media and Persia." However, it would only naturally follow that Media should be mentioned first when this book was referenced, for this book contained records dating back to the time when Media rather than Persia was the dominant power. In this respect, attention was called to the original title or way in which the book was known, not to the present status of power among the two nations forming the kingdom.) Thus, the Book of Esther has to do with the most powerful of all the kings on earth ruling over the world empire of that day. In conjunction with his reign, his queen is brought to the forefront different places throughout the book. And the queen is brought to the forefront in this manner for a revealed reason, set forth and established in an unchangeable fashion in the first chapter of the book. This is the setting for the Book of Esther, a book fraught with types and meaning. Typical Structure of Esther Events in the Book of Esther occurred almost a millennium after Moses led the Israelites out of Egypt (a type of the world); and these events occurred during a time when the Israelites were once again under Gentile subjection, awaiting that time when the One greater than Moses would return to lead the people out from a worldwide dispersion (i.e., awaiting that time when Christ will return at a yet future date to lead the Israelites out from that typified by the Exodus from Egypt under Moses). Thus, events in the Book of Esther occurred at a mid-point between the actions of Moses in the type and the actions of Christ in the antitype. And, at this juncture in the history of Israel and the nations, God, through bringing circumstances and events to pass among Israel and the nations over a period of centuries and millenniums, could take the current events of that day and use these events to reveal great spiritual truths concerning both history and prophecy surrounding the same nations carrying out these events. God’s sovereign control over all things throughout Man’s Day has allowed Him to take Old Testament history and, through Divine design, structure this history in a manner which is highly typical in nature. Only an Omniscient and Omnipotent God, who possessed perfect knowledge of all things -- the beginning, the end, and all that lay between -- could, within His sovereign control over all these things, reveal His plans and purposes in this manner. And, accordingly, only through studying God’s revelation after the manner in which God has structured this revelation can man come into a proper understanding of the revealed Word. 1) Esther 1:1-22 and Esther 2:1-23 The whole of the story as it pertains to Israel -- typified by the queen (Vashti, then Esther) -- is set forth in Esther 1:1-22, Esther 2:1-23. The remaining chapters (Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3) simply provide commentary for that previously revealed in Esther 1:1-22, Esther 2:1-23. But first, the type, as it is set forth in each of Esther 1:1-22, Esther 2:1-23 : a) The Type -- Esther 1:1-22 Esther 1:1-22 begins with the king making a great feast. Mention is made of his power and the riches of his kingdom, with those in positions of power in the kingdom being invited to the feast. The feast was proclaimed "in the third year of his reign"; and, during this time, "he shewed the riches of his glorious kingdom and the honor of his excellent majesty many days, even an hundred and fourscore days [six months]" (Esther 1:3-4). Then the king made a feast unto all who were present -- "both unto great and small" -- for "seven days." And, "on the seventh day," the command was given "to bring Vashti the queen before the king with the crown royal." And this was to be done in order "to shew the people and the princes her beauty: for she was fair to look on" (Esther 1:5, Esther 1:10-11). But, "the queen Vashti refused to come at the king’s commandment." And, because the queen refused to come, after the king had commanded her to come, "the king was very wroth, and his anger burned in him" (Esther 1:12). Then the remainder of the events in chapter one surround that which was to be done concerning Vashti because she had refused to come at the king’s command. The king consulted his advisors. And because the actions of the queen had wronged not only the king but everyone in the kingdom as well, a decree, in keeping with her actions, was issued. This decree was "a royal commandment," which had been "written among the laws of the Persians and the Medes." And the decree, because it was written among national law, could not be altered. The decree stated the matter simply and clearly: "That Vashti come no more before king Ahasuerus; and let the king give her royal estate unto another that is better than she" (Esther 1:19 b; cf. Esther 1:15-19 a). This decree, in turn, was to be published throughout all of King Ahasuerus’ empire, in the various languages of all those throughout the empire. This was done because other women in the empire might be inclined to follow Vashti’s lead. Then, something additional was written in the decree concerning Vashti’s actions. Because that which Vashti had done reflected negatively on the king’s authority and brought dishonor to the king, it was decreed "that every man should bear rule in his own house." This would turn matters around and result in wives honoring, not dishonoring, their husbands (Esther 1:17, Esther 1:20-22). b) The Type -- Esther 2:1-23 Chapter two begins with the king’s wrath being appeased and his remembering Vashti, "what she had done, and what was decreed against her." Then the king’s servants suggested that a search be conducted for one to replace Vashti -- a "maiden which pleaseth the king," who would "be queen instead of Vashti" (Esther 2:1-4). The search was begun; and Mordecai, whose great grandfather had been carried away in the captivity (under Nebuchadnezzar, which began abt. 605 B.C.), had a cousin named Hadassah, whose Persian name was Esther. And Esther was among those "brought into the king’s house" to later appear before the king (Esther 2:5-8). Proper preparations would be made for meeting the king over one year’s time, divided into two equal periods of six months, with different things regarding preparation being accomplished during each period. It was only at the end of this time -- after complete and proper preparation had been made -- that a maiden would be taken in before the king (Esther 2:9-14). When Esther’s turn finally came, she was taken in before the king "in the tenth month...in the seventh year of his reign." "And the king loved Esther above all the women, and she obtained grace and favor in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti" (Esther 2:17). The king then "made a great feast," which was proclaimed to be "Esther’s feast." And he "made a release [’rest’] to the provinces" in his kingdom, and "gave gifts, according to the state of the king" (Esther 2:18). At the same time, "Mordecai sat in the king’s gate." And, while in this position, he became aware of a plot against the king. Mordecai then made the matter known to Esther, who told the king. An inquisition was conducted. And, as a result, the two men involved in the plot were "hanged [’impaled’] on a tree" (Esther 2:19-23). c) Antitype of Esther 1:1-22 and Esther 2:1-23 In different parts of Esther 1:1-22 and Esther 2:1-23, reference is made to various time-periods in connection with festivities, showing the honor of the king’s majesty, showing the riches of the kingdom, and bringing the queen before the king. In Esther 1:1-22, reference is made to "the third year," "an hundred and fourscore days [six months]," "seven days," and "the seventh day" (Esther 1:3-5, Esther 1:10). And in Esther 2:1-23, reference is made to "the tenth month" and "the seventh year" (Esther 2:16). The whole of the matter has to do with different ways of viewing part or all of a single time-period in the antitype, set forth and established in an unchangeable manner in the foundational framework at the very beginning of Scripture, in Genesis 1:1-31; Genesis 2:1-3. And that revealed in the Book of Esther has to do with commentary on these opening verses in Genesis (as does all other Scripture subsequent to these opening verses), providing additional sinews and flesh necessary to clothe the skeletal, foundational framework established at the beginning (cf. Ezekiel 37:1 ff). (I.e., the opening verses of Genesis establish the pattern for the whole of subsequent Scripture -- God taking six days to restore a ruined creation [the earth], followed by a day of rest. And this points to God taking six more days [6,000 years] to restore a subsequent ruined creation [man], to be followed by a day [1,000 years] of rest [ref. the editor’s book, THE STUDY OF SCRIPTURE, Ch. II, "The Septenary Arrangement of Scripture"].) Israel was called into existence to occupy a particular position before the King -- before God Himself -- at a time designated by the number three, following a time designated by the number six, and during a time designated by the number seven. All of these are seen in Esther 1:1-22. Then, in Esther 2:1-23, the number ten is brought into the picture in connection with another reference to the number seven. Time, through the use of numbers in the preceding respect, is dealt with different ways in Scripture. But, as previously stated, the whole of the matter must be in line with the foundational framework established at the beginning, i.e., in line with six days of restorative work, followed by a seventh day (a Sabbath) of rest. And in the opening two chapters of Esther, one finds various ways in which Scripture deals with time in this respect. "In the third year" (Esther 1:3) points to the seventh day in the respect that Israel had been called into existence two days (2,000 years) before the nation was destined to be raised up to live in God’s sight on the third day, which, using the full reckoning of time, would be the seventh day (cf. Hosea 5:13-15; Hosea 6:1-2). Israel was called into existence after two days (after 2,000 years) of human history; and, according to Daniel’s Seventy-Week prophecy, the Messianic Era would be ushered in at the end of the Jewish dispensation, 2,000 years following Abraham’s birth, 4,000 years following Adam’s creation. But the present dispensation (during which time God deals with the one new man "in Christ" another two days, another 2,000 years, with Israel set aside) must fit into the equation. The present dispensation is not seen within either Daniel’s Seventy-Week prophecy or Hosea’s reckoning of time, though it would relate to the fifth and sixth days (covering the complete six days, the complete 6,000 years) in the opening verses of Genesis. And that which occurred during and following the complete six days in the opening verses of Genesis is that which is in view through events occurring during and at the end of the six months in Esther 1:4-5. Then the "seven days," with the crowned queen being called into the king’s presence on "the seventh day" (Esther 1:5, Esther 1:10-11), is self-explanatory. This, in the antitype, has to do with the entire seven days in Genesis 1:1-31; Genesis 2:1-3, with Israel being called into existence during the six days in order to realize a particular position on the seventh day -- the Sabbath day, pointing to the seventh millennium. And "the tenth month" and "the seventh year" in Esther 2:1-23 (Esther 2:16), in connection with the crown being placed on Esther’s head (Esther 2:17), point to exactly the same thing. "Ten" is the number of ordinal completion, and all things will be brought to completion when that seen in these verses is brought to pass on the seventh day. Then, Mordecai seated in the king’s gate completes the type -- the Jews one day possessing the gate of the enemy (Genesis 22:17). Israel in the Old Testament was called into existence to occupy a particular position at a particular time. Israel refused, and the nation was set aside. That’s what Esther chapter one is about. However, the day is coming when God will once again turn to Israel and complete His dealings with this nation, establishing Israel in the position to which the nation was called, during a time which God has established. That’s what Esther 2:1-23 is about. Thus, in the preceding respect, the Esther 1:1-22, Esther 2:1-23 cover the complete history of Israel -- from the time of the nation’s inception to the time when the nation realizes her calling, in the Messianic Kingdom. 2) Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3 These eight remaining chapters in the Book of Esther provide commentary, filling in details, for the complete story which has already been told in chapters one and two. This commentary, when seen in the antitype, fits into the latter part of the time covered by chapter one and ends at the same place where chapter two ends. The arrangement of God’s revealed Word after this fashion -- a complete sequence of events, followed by commentary -- is something seen quite often in Scripture. Actually, as previously seen, viewing Genesis 1:1-31; Genesis 2:1-3 in connection with subsequent Scripture, the whole of Scripture has been structured in this manner (cf. Matthew 17:1-5; 2 Peter 1:15-18; 2 Peter 3:1-8). Revelation 12:1-17 would be one of the more classic examples of a section of Scripture structured after this fashion. The complete sequence of events is given in the first six verses. Then Revelation 12:7-17 provide commentary for that which has already been stated in Revelation 12:1-6. And this is the manner in which the Book of Esther is structured -- the complete story is given first, and commentary then follows. And the latter (commentary on Esther 1:1-22, Esther 2:1-23) is exactly what the last eight chapters deal with. a) The Type -- Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3 Esther 3:1-15 begins with the king promoting Haman to a high position of power. From information provided in the book, his position of power appeared to be second only to the king himself. And Haman (a Gentile), rather than Esther or Mordecai (both Jews), held this position of power. Haman was placed over "all the princes that were with him." And "all the king’s servants that were in the king’s gate" were commanded by the king to honor Haman in the position to which he had been appointed, bowing before him (Esther 3:1-2 a). But Mordecai, also at the gate, "bowed not, nor did him [Haman] reverence." And this infuriated Haman to the extent that he, knowing Mordecai was a Jew, sought to not only slay Mordecai but all the Jews throughout the entire kingdom (Esther 3:2-6). And this sets the stage for that which occurs throughout the remainder of the book. Haman, seeking to bring about the destruction of the Jews, instead, ultimately brought about his own destruction, along with that of his house as well. Haman had built a gallows upon which he planned to have Mordecai hanged (impaled). But, through God’s providential control of all things, the tables were turned, with Haman himself subsequently being hanged (impaled) on the gallows. And not only was Haman hanged (impaled) on the very gallows which he had built for Mordecai, but his ten sons were subsequently slain and hanged (impaled) on this same gallows as well (Esther 3:8-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-14). (Relative to the preceding, the English text in most versions refers to being hanged on a gallows, as the two men were hanged on a tree at the end of chapter two. The thought though, in all instances throughout the book, has to do with being hanged in the sense of being impaled, whether on a tree or on a gallows.) Then, following Haman’s overthrow, instead of a Gentile continuing in power, a Jew was promoted to the position which Haman had held. The house of Haman was given to Esther the queen; and Esther, in turn, placed Mordecai -- who had been promoted to a position of power directly under the king -- over the house (Esther 8:1-7, Esther 10:3). b) The Antitype of Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3 The account of Haman, his love for both recognition and power, his hatred for the Jewish people, his ignominious end, and the ultimate triumph and exaltation of a Jew to the position of power previously held by a Gentile have to do with that future time when God turns back to and completes His dealings with the Jewish people. These dealings will complete the full time seen in Daniel’s Seventy-Week prophecy, bringing "the times of the Gentiles" to a close (Luke 21:20-24). And the long-awaited Messianic Era will then follow. "Haman" typifies the man of sin (Antichrist), who, in the middle of the coming Tribulation (Daniel’s Seventieth Week), will find himself occupying the same position in Satan’s kingdom that Haman occupied in Ahasuerus’ kingdom. Satan (ruling the present world kingdom under God, though a rebel ruler) will give unto this man the same thing which He offered to Christ in the temptation account (Luke 4:5-6). Satan will give unto this man "his power, and his seat [’throne’], and great authority" (Revelation 13:2). Though giving his throne to Antichrist, Satan will still hold the same regal position to which he was appointed in the beginning. God alone can appoint or remove rulers, and Satan will be removed from his present position only after Christ returns (cf. Daniel 4:17; Daniel 4:25; Revelation 19:17-21; Revelation 20:1-3). But, regardless, the man of sin will still exercise power emanating from God’s throne through Satan’s throne in the same manner in which Haman exercised power emanating from Ahasuerus’ throne. Scripture deals with matters surrounding the emergence of this man at the end of Man’s Day in a manner far more extensive than many realize. Numerous types and prophecies have to do with the day when this man will be upon the earth; and most also continue into the end of the matter, into the Messianic Era. The Book of Esther forms a good illustration of the preceding. Note that the larger part of this book has been given over to the emergence of this man, that which he will do, and that which will resultingly occur. Then matters end with conditions which foreshadow the coming Messianic Era. This man was on the scene in type at the time of the inception of the nation in the Book of Exodus. There was an Assyrian Pharaoh ruling Egypt in that day (the Assyrians had conquered Egypt, and an Assyrian Pharaoh ruled Egypt). And this Assyrian Pharaoh foreshad owed the future Assyrian (the man of sin, who will arise from within the territorial boundaries of the old Assyrian kingdom, which covered parts of present day Iraq, Iran, and Turkey [cf. Isaiah 10:5; Isaiah 14:25; Isaiah 30:31; Isaiah 31:8; Isaiah 52:4; Daniel 8:22-25; Hosea 11:5]). And this man will be on the scene when God completes His dealings with the Jewish people at the end of Man’s Day (Revelation 13:1 ff). The type in Exodus, having to do with not only this man’s activities but his destruction in the Red Sea as well, foreshadows that which will occur when this man emerges in the antitype. And that which occurred relative to the Jewish people -- beginning with the appropriation of the blood of the slain paschal lambs in chapter twelve and continuing with their departure from Egypt -- foreshadows that which will occur in the antitype as well. Almost the entire Book of Exodus deals with prophecy in this respect. That which is about to happen has all been foretold in this manner in various Old Testament books. And each part of the Old Testament where these matters are dealt with provides another, slightly different, part to the complete word picture. And the Book of Esther is one of these books, providing part of the complete word picture. This book centers around the Jewish people and the great enemy of the Jewish people in the end times. And this book relates the matter from God’s standpoint, revealing those things which God chose to reveal, after the manner which He chose to use. ======================================================================== CHAPTER 24: 02.02. VASHTI REJECTED ======================================================================== 2 Vashti Rejected But the queen Vashti refused to come at the king’s commandment by his chamberlains: therefore was the king very wroth, and his anger burned in him... What shall we do unto the queen Vashti...? If it please the king, let there go a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, That Vashti come no more before king Ahasuerus; and let the king give her royal estate unto another that is better than she (Esther 1:12; Esther 1:15 a, Esther 1:19). Esther 1:1-22 begins with the ruler of the world empire of that day (Ahasuerus), the most powerful of all the kings on earth, performing certain regal tasks relative to his kingdom. As he sat on his throne, "he made a feast," and "he shewed the riches of his glorious kingdom and the honor of his excellent majesty." And these things were done in connection with set times -- "the third year," "an hundred and fourscore days [six months]," and "seven days" (Esther 1:1-5). Then, also in connection with these set times, "on the seventh day," the king commanded that Vashti the queen be brought before him, "with the crown royal." The queen was to appear in the king’s presence at a set time, for a particular purpose. She was to appear following the festivities, on the seventh day; and the purpose of her appearance had to do with regality, for the queen was to come forth wearing a crown. Further, the king planned to openly present the crowned queen to those in his kingdom at this time, "to shew the people and the princes her beauty: for she was fair to look on" (Esther 1:10-11). But "the queen Vashti refused to come at the king’s commandment." The king was enraged, for Vashti, through this refusal, had dishonored the one with whom she ruled as consort queen. And through dishonoring the king in this manner, she had "not done wrong to the king only, but also to all the princes, and to all the people" throughout the kingdom (Esther 1:12-16). And because of Vashti’s refusal to come, she was rejected as queen. Not only would she never again be allowed to appear before the king, but "her royal estate" would be taken from her and given to "another that is better than she." And this matter was made known through a decree issued by the king and published throughout the kingdom in all the various languages of those in the kingdom (Esther 1:17-22). That is the story seen in Esther 1:1-22. It is actual history fraught with significance and meaning. This chapter forms one part of the end result of God, through His sovereign control of all things, bringing events and circumstances to pass in such a manner that He could use the end result of His work (in this case, events in the Book of Esther) to teach His people great spiritual truths. And, drawing from Biblical history, the central means which God uses to make known spiritual truths in this manner is typical teachings. Esther 1:1-22, within a type-antitype framework, has to do with God ruling over a province in His kingdom (God ruling over the earth). This chapter centers around certain things concerning the King and this one segment of His kingdom, which lead into certain things concerning the queen (Israel, the wife of the King). This chapter has to do with God and a province in His kingdom, with Israel’s calling relative to the King and this province, with Israel’s refusal to come at the King’s command, and that which the King did about the matter. And, in this manner, this chapter covers the complete history of Israel, up to and including the present day and time. And note where the emphasis is placed in the Book of Esther. It is placed first on set times in which certain things are brought to pass. In complete keeping with these set times, there was a display of the riches of the kingdom, along with the splendor and greatness of the king’s majesty. And this all led into things stated about the queen, who was to be brought forth in a regal capacity, on the seventh day. Bringing matters over into the antitype, God’s plans and purposes are carried out at set times. In complete keeping with these set times, the riches of God’s kingdom have been/are being/will be made known, along with the splendor and greatness of His majesty. And, within a Scriptural framework, this all leads into things stated about the queen (about Israel), whose calling involves being brought forth in a regal capacity, on the seventh day. (For a detailed discussion of the significance of the set times mentioned several places in chapter one of Esther [along with chapter two as well], see Chapter I in this book.) Israel’s Calling Man, at the time of his creation, was brought forth to rule in God’s kingdom. Satan, the incumbent ruler whom God had placed over the province in the beginning, had disqualified himself; and man, created in God’s image, after God’s likeness, was brought on the scene to replace the disqualified ruler (cf. Genesis 1:26-28; Isaiah 14:12-17; Ezekiel 28:14-19). However, because of Satan’s intrusion, man, following his creation, found himself (as Satan) disqualified to rule. Satan, knowing the reason for man’s creation, sought to thwart God’s regal purpose for man through bringing about his fall. And, with man in a fallen state, Satan was allowed to continue holding the sceptre (cf. Genesis 3:1-7; Luke 4:5-6; John 14:30; Ephesians 3:9-11; Ephesians 6:12). (A principle of Biblical government necessitates that an incumbent ruler, if he is to be replaced, must continue holding the sceptre until his replacement is on the scene and ready to ascend the throne. Then, action will be taken by God [the One Who both places and removes rulers (Daniel 4:17; Daniel 4:25)]. An example of this can be seen in the account of Saul and David in I, II Samuel. Saul, through disobedience, had disqualified himself; and David was then anointed king in Saul’s stead. But David didn’t immediately ascend the throne. Saul continued in power until David was ready to ascend the throne [in God’s time, when David had acquired all of the necessary qualified rulers to govern with him in the kingdom]. Only then did God remove Saul and give his crown to David. And exactly the same thing is true in the antitype. Satan, through sin, has disqualified himself; and Christ has been anointed King in Satan’s stead. But, as in the type, Christ didn’t immediately ascend the throne. Though Christ has already been anointed King, Satan continues to hold the sceptre. And Satan will continue holding the sceptre until Christ is ready to ascend the throne [in God’s time, when Christ will have acquired all of the necessary qualified rulers to govern with Him in the kingdom (through the work of the Spirit during the present dispensation)]. Only then will God remove Satan and give the crown to His Son.) Both man’s fall and Satan’s fall have to do with regality, but their respective falls differed in one major respect. Following man’s fall, unlike events following Satan’s fall, redemption was provided; and redemption was provided with one end in view -- man realizing the purpose for his creation in the beginning. But still, though redemption was provided, man had to await God’s time before he could exercise regal power. And, even though almost 6,000 years have come to pass since Adam’s fall, the time for man to rule has not yet arrived. The time for God to remove the incumbent ruler and place Another in his position is still future. We’re still living during that day and time when Satan has been allowed to continue holding the sceptre. Thus, man seeking to rule today, should he be successful, would find himself ruling before the time. And, ruling before the time, he could only find himself occupying a position of power in the present kingdom, in Satan’s kingdom. Satan and his angels presently rule the earth through the Gentile nations, from a heavenly sphere. This is the way in which the present kingdom of the heavens (under Satan) is structured, paralleling the way in which the coming kingdom of the heavens (under Christ) will be structured. And man exercising regal power today, among the nations of the world, can only find himself ruling under a fallen angel who occupies a position of power with Satan, seated in the present kingdom of the heavens (Daniel 10:13-14; Daniel 10:20). For an unsaved person to occupy a position of this nature is one thing, but for a saved person to occupy a similar position is a completely different matter. Saved individuals have a calling to occupy regal positions in the coming kingdom of Christ (from a heavenly sphere), not regal positions in the present kingdom of Satan (from an earthly sphere); and for a saved person to aspire to occupy a position of power in the present kingdom of Satan could only be an act diametrically opposed to his high calling. Viewing the matter from the framework of the type in I and II Samuel, such action on the part of saved people would be comparable to one or more of those who had joined themselves to David out in the hills leaving the camp of David and returning to Saul’s kingdom, in a regal capacity. Christians doing something of this nature will find themselves ruling before the time, in the wrong kingdom. And such can only lead to dire consequences: "No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully" (2 Timothy 2:4-5). Man is to exercise regal power on the seventh day, in Christ’s kingdom, not prior to the seventh day, in Satan’s kingdom. And man is to bide his time, awaiting that future day. Man, at the time of his creation, was brought forth on the sixth day, for regal purposes; and man’s creation for regal purposes could only have been with a view to the seventh day, for that was the only day left within the framework of the complete type seen in Genesis 1:1-31; Genesis 2:1-3. Then, the same thing is seen relative to Israel in the opening two chapters of Esther. Vashti, in chapter one, was to appear before the king, wearing her crown, "on the seventh day"; and Esther, in Esther 2:1-23, appeared before the king, wearing this same crown, "in the seventh year" (Esther 1:10-11; Esther 2:16-17). Thus, man’s calling to exercise regality has to do with one time alone. It has to do with the coming seventh day, the coming seventh millennium, the Messianic Era. Satan will continue on the throne until that time. And man exercising power today can only do so before the time, within the wrong kingdom. 1) But, God’s Dealings with Israel Regality in relation to Israel during the past dispensation though presented a slightly different situation than exists for Christians during the present dispensation. Following Adam’s fall, any man seeking to exercise regality among the nations could only rule in one realm. He could only rule in Satan’s kingdom, under a fallen angel ruling with Satan. But, when God created a second man (Jacob [Isaiah 43:1]), with a nation emanating from the loins of this second man (the nation of Israel), things changed in this respect. Following the nation of Israel being brought into existence, God had a nation which could exercise regality within the sphere of Satan’s kingdom, though separate from exercising this power in connection with the kingdom itself. Michael would be the "prince" over Israel (Daniel 10:21), not an angel in Satan’s kingdom (Daniel 10:13, Daniel 10:20). Israel would occupy the position of not only God’s firstborn son (only firstborn sons can rule in this manner) but also that of the wife of Jehovah (the King could rule only in conjunction with a queen, fulfilling a requirement seen in Genesis 1:26-28 -- "let them [the man and the woman together] have dominion"). Thus, God could rule in "the kingdom of men" (Daniel 4:17; Daniel 4:25), through Israel, within a theocracy, in this manner. This rulership within the theocracy though had to be entirely Jewish. That is, those exercising this rulership had to be from the lineage of Jacob through his twelve sons, ruling within a nation comprised of individuals from this same lineage. The descendants of Jacob alone comprised a nation which could exercise regality in this manner, separate from Satan’s rule. The regal system which God established for Israel wouldn’t, for example, have worked through a Jew ruling in a Gentile nation. That would be no different than a Christian today ruling in a Gentile nation. The Jew during past time would have found himself completely out of place; and the Christian today can only find himself equally out of place. The Jew was (and remains today) of the old creation in Jacob (separate from the Gentiles), and the Christian is a new creation in Christ, a part of the one new man (separate from both Israel and the Gentiles). A Jew during the days of the Old Testament theocracy (and even today) who associated himself with a Gentile power in a regal capacity would simply have found himself associated with power in Satan’s kingdom, exercising power in the kingdom under a fallen angel, exactly as any Gentile holding a similar position. And the same would be true for Christians today. The simple fact of the matter is that Israel was called into existence to rule during Man’s Day (while Satan still held the Sceptre), within a theocracy. Israel was to rule in this manner, within the sphere of Satan’s kingdom, though separate from exercising regal power in connection with the kingdom itself. And the Gentile nations within Satan’s kingdom were to be both ruled over and blessed through Israel within the theocracy. 2) Still, with the Same End in View But, despite all of the preceding, the full and ultimate end of Israel’s regal calling had to do with the seventh day, the seventh millennium, the Messianic Era. This is made plain from not only man’s creation on the sixth day (with a view to the only day left, the seventh day) but from that which is seen in the Esther 1:1-22, Esther 2:1-23 of Esther as well. The crux of the Esther 1:1-22, Esther 2:1-23 -- the introductory chapters to the book, which relate the complete history of Israel, from the time of the nation’s inception to the Messianic Kingdom -- has to do with a crowned queen being brought forth "on the seventh day," "the seventh year." And, comparing Scripture with Scripture (going back to Genesis 1:1-31; Genesis 2:1-25 and progressing from there), this can only point to one thing. The full and ultimate end of Israel’s calling has to do with the Messianic Era, not with the Old Testament theocracy. Israel’s calling during Old Testament days was not an end in itself, as the Law governing the Jewish people within the theocracy was not an end in itself. Rather, Israel’s calling was designed to lead into and reach an ultimate goal only during the Messianic Era. Israel’s Refusal to Come The history of Israel though, in relation to the nation’s calling, could be summed up under words such as a disobedient people, a rebellious people, a people who had forsaken and rejected God and His Word. And, because of this, toward the closing years of the Old Testament theocracy, God pictured the nation, from a spiritual standpoint, as sick and unsightly beyond one’s imagination. Because the nation had become "a people laden with iniquity, a seed of evildoers...corrupters," ones who had "forsaken the Lord," God viewed the nation as sick, "from the sole of the foot even unto the head." The nation was viewed as completely unsound, a people whose spiritual appearance before God was that of "wounds, and bruises, and putrifying sores" (Isaiah 1:1-6). And not only was this the case, but, because of Israel’s disobedience, even the land of Israel itself had become in a parallel condition to that of the people. The land was pictured as desolate and devoured by strangers, with the cities pictured as burned with fire (Isaiah 1:7). And, as with the result of Israel’s disobedience, this was also in exact accord with God’s promise (Leviticus 26:33). Israel’s calling was of such a nature that obedience would result in the nation being taken to the heights (Leviticus 26:3-13; Deuteronomy 28:1-14), or disobedience would result in the nation being taken to the depths (Leviticus 26:14-39; Deuteronomy 28:15-68). And exactly the same thing can be seen in the Christians’ calling today (e.g., contrast Romans 1:1-17 and Romans 1:18-32; all thirty-two verses deal with Christians, not just the first seventeen). God will reward man’s adherence to and obedience surrounding the greatest things He has ever designed for redeemed man. And the opposite of that is equally true. God will not take lightly man’s aversion to and disobedience surrounding that which He deems of utmost importance. This applies equally to Israel during the past dispensation and to Christians during the present dispensation. When one reads sections of Scripture such as Leviticus 26:1 ff and Deuteronomy 28:1 ff relative to Israel, or 2 Thessalonians 1:5-12 and Hebrews 10:26-39 relative to Christians -- in the light of man’s calling (regal) -- the whole of the matter, as it pertains to both Israel and Christians, can be clearly seen. Matters surrounding Israel’s disobedience have been openly revealed for man to see during Man’s Day, as was David’s sin of adultery with Bath-sheba. David’s sin was committed in connection with Israel’s earthly calling (a king ruling those whom God had called to be "a kingdom of priests, and an holy nation" [Exodus 19:5-6] in an earthly land). Accordingly, David’s sin was not only a sin against God but against Israel and the nations of the earth (because of Israel’s position in relation to the Gentile nations). And, because of this, David’s sin was openly revealed at this time, not only "before all Israel" but "before the sun" as well (2 Samuel 12:12). Israel’s disobedience, in like manner to David’s, has not only been against God, but against the nations of the earth. God called Israel to occupy a particular position in relation to the Gentile nations, wherein blessings for these nations were involved. And, because such blessings were withheld as a direct result of Israel’s disobedience, Israel’s sin has been openly manifested in the presence of these same nations. This is why one finds Israel scattered among the Gentile nations, with the nations not only allowed to rule over Israel but to also be the instrument of God’s promised wrath upon Israel as well. This is why there could be, and was, a Holocaust during the days of the Third Reich. And this is also why there will yet be a far worse Holocaust during the days of the man of sin. Matters surrounding the Christian though are of a different nature. The Christians’ calling is heavenly alone and doesn’t presently involve the nations of the earth. Thus, events of a parallel nature to those which Israel has undergone and continues to undergo, await decisions and determinations at the judgment seat of Christ. It is Israel’s disobedience alone, not that of Christians, which involves the nations in this respect (though, within another frame of reference, parallel sins of numerous Christians are just as terrible in God’s sight; and these sins will one day be dealt with accordingly). But, because Israel’s disobedience involves the nations of the earth during Man’s Day, God deals with Israel accordingly during the present day and time. Israel’s disobedience in respect to God and the nations can be seen throughout the days of the Old Testament theocracy, beginning almost three and one half millenniums ago. This disobedience was brought to an apex at Christ’s first coming, and it will not be brought to an end until the time Christ returns yet future. During the interim, as in the past, Israel continues to be called to an accounting for the nation’s disobedience. And this continues to occur in exact accord with the way in which God has outlined the matter in Leviticus chapter twenty-six and Deuteronomy chapter twenty-eight, with the Gentile nations being allowed to step in and help "forward the affliction" (Zechariah 1:14-15; cf. Joel 3:6-8; Zechariah 14:1-3; Matthew 24:15-22; Luke 21:20-24). 1) During the Old Testament Theocracy Following Adam’s fall, God waited 2,000 years before he brought forth the man -- Abraham -- through whose lineage the nations of the earth were to be blessed. Then, 500 additional years passed before God was ready to begin fulfilling his promises to Abraham concerning a seed and a land, through a nation emanating from his loins (Genesis 12:1-3; Genesis 13:14-17; Genesis 15:13-21; ew, 41). Twenty-five hundred years beyond the creation of Adam, during the days of Moses, the nation emanating from the loins of Abraham found itself exactly where the same nation (because of disobedience) finds itself today. The Israelites found themselves in a Gentile land (in "Egypt," a type of the world in Scripture), ruled over and persecuted by a Gentile power. God called the nation out of Egypt under Moses, to dwell in the land which had been covenanted to Abraham, Isaac, and Jacob. They were to dwell in this land as "a kingdom of priests, and an holy nation." And, in this position, they were to be placed "above all people," with the Gentile nations of the earth being blessed through Israel (cf. Genesis 12:1-3; Exodus 19:5-6; Deuteronomy 6:23; Deuteronomy 7:6; Deuteronomy 28:13). However, unbelief and disobedience marked the history of the Israelites -- from the days of Moses to that time centuries later when God allowed Gentile powers to come into the land, uproot his people, and carry them away captive into Gentile lands. A theocracy existed in the land of Israel for about eight centuries, which reached its heights during David’s reign, extending into part of Solomon’s reign. But this theocracy, because of Israel’s disobedience, never rose to the heights which God had intended. It never became a theocracy in which the nations of the earth could be ruled by and blessed through Israel. During the latter part of Solomon’s reign, things began to go even further awry. And about fifty years after his reign, Elijah appeared, followed by Elisha, calling attention to sin, disobedience. But matters remained unchanged. And, to remain true to His Word, God was left with only one recourse. The Israelites were to find themselves occupying a position diametrically opposed to the position which God had called them to occupy. The Israelites would be removed from their land and scattered among the Gentile nations; they would find themselves under subjection to these nations and mistreated by these nations in every conceivable way, exactly as God had promised (cf. Leviticus 26:21-22; Leviticus 26:27-28; Leviticus 26:33-39; Deuteronomy 28:25; Deuteronomy 28:30; Deuteronomy 28:37; Deuteronomy 28:65-67). In 722 B.C. the Assyrians were allowed to come into the land and take the northern ten tribes into captivity. And slightly over one hundred years later, about 605 B.C., the Babylonians were allowed to come into the land and take the southern two tribes into captivity. These were captivities from which only remnants of Jews have ever been allowed to return, more particularly at two different times -- one which began seventy years following the Babylonian captivity, and the other which began in 1948, during modern times. The nation itself has never been allowed to return from the Assyrian and Babylonian captivities. Rather, because of disobedience, the nation has remained scattered among and persecuted by Gentile nations. And that which happened in Europe during particularly the years 1939-1945 -- 6,000,000 Jews slain as a result of Gentile persecution -- is simply an extreme outworking of that which God promised would happen to His people if they did not obey His voice. In short, the Holocaust was the direct result of two things: 1) Jewish disobedience, and 2) God keeping His Word. But the Holocaust also had to do with something else relative to God keeping His Word. Though the Gentile nations may seek to carry out genocidal activities surrounding Israel, this nation cannot be destroyed. As the bush burned during Moses’ day, apart from being comsumed (Exodus 3:2-3), the nation of Israel will continue to be persecuted by the Gentiles, apart from being destroyed. For, as God was in the midst of the burning bush during Moses day (Exodus 3:4), or as a fourth person was seen in the fiery furnace during Daniel’s day (with the three Israelites [Daniel 3:19-25]), God has always resided in the midst of His people, Israel (even today, in their disobedience). Thus, to destroy Israel, God Himself would have to be destroyed. Two things relative to Israel in the preceding respect are contingent entirely upon God fulfilling that which He has promised in His Word. One has to do with the position in which the nation of Israel finds itself today (scattered among and persecuted by Gentile nations), and the other has to do with the fact that Israel will continue as a people until God’s purpose for calling this nation into existence has been realized. 2) At Christ’s First Coming Christ’s first coming occurred about six centuries following that time when the complete nation (northern ten tribes and southern two tribes) had been removed from their land, carried away by Gentile powers, and scattered among the Gentile nations. And His first coming occurred at a time slightly over five centuries following the return of remnants under Zerubbabel and Ezra. These remnants formed the original nucleus for that segment of the nation which was in the land, under Roman dominion and persecution, at Christ’s first coming. Most of the Jews at this time were still scattered throughout Gentile lands (Acts 2:8-11), and even the ones in the land of Israel found themselves under subjection to a Gentile power. Christ’s first coming occurred during "the times of the Gentiles," which began about 605 B.C., when Nebuchadnezzar was allowed to come into the land and begin carrying the remaining southern two tribes into captivity; and this time will continue until the heavens are opened, Christ returns, overthrows Gentile world power, and places Israel in the position to which the nation was called in the beginning. Jerusalem was being trodden down of the Gentiles when Christ came the first time, and it will be trodden down of the Gentiles for the three and one-half years immediately preceding Christ’s return (Luke 21:20-24; John 19:10-15; Revelation 11:2). Then, "the times of the Gentiles" will end, for Israel, in that day, will be brought to the place of repentance. In this respect, note the message of John, Jesus, the twelve, and the seventy at Christ’s first coming. It was a simple message: "Repent ye, for the kingdom of the heavens is at hand" (cf. Matthew 3:2; Matthew 4:17; Matthew 10:7; Luke 10:9). There was a call for national repentance, and this was to be followed by national baptism (showing exactly the same thing that the Red Sea passage during Moses day depicted relative to the entire nation in the type [ref. the author’s book, SEARCH FOR THE BRIDE, Chapter VI]). And this call for repentance, followed by baptism, was voiced by Peter on the day of Pentecost, after the promised Spirit had been sent: "Repent, and be baptized every one of you [the entire nation of Israel]..." (Acts 2:38 a). This was the beginning of the reoffer of the kingdom of the heavens to Israel (which lasted until about 62 A.D.). During the original offer (during Christ’s earthly ministry), the message was to the Jew only (Matthew 10:5-6; Matthew 15:24). But, during the reoffer, the message was to the Jew first, not to the Jew only. And, during this time, it was also to the Gentile (Romans 1:16; Romans 2:9-10; Romans 2:16). However, Israel refused to repent during both the offer and the reoffer of the kingdom. During the offer, the Jewish people climaxed their unbelief and disobedience through rejecting the message and the Messenger, pledging their allegiance to a pagan Gentile king, and then crucifying the true King (John 18:19-23; John 19:14-15). This was then followed by continued rejection during the reoffer of the kingdom (Acts 2:37-41; Acts 3:19-26, Acts 4:1-3; Acts 4:10-21; Acts 5:17-133; Acts 7:51-70, Acts 8:1-4, Acts 9:20-29). This left God with only one recourse -- to continue fulfilling in the lives of the Jewish people that which He had stated in His Word relative to the consequences of disobedience (e.g., allowing a Gentile power to destroy Jerusalem in 70 A.D., followed by a scattering of the remnant in the land, followed by continued Gentile persecution). Though the nation was set aside for a dispensation, there must be a continuation of the outworking of the principles which God has laid down in His Word surrounding Israel (for Jew or Gentile, as seen in Genesis 12:3). Man is living today during a time when Israel remains in an unbelieving and disobedient state. And God’s Word, relative to Israel in this state, must be fulfilled. That’s what most of the Book of Esther is about. The matter is introduced in chapter one, and the remaining chapters present the full and ultimate end of the matter -- the unparalleled sufferings which the nation is about to undergo, followed by the glory to then be revealed. ======================================================================== CHAPTER 25: 02.03. ESTHER ACCEPTED ======================================================================== 3 Esther Accepted After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her (Esther 2:1). Chapter two begins with a reference back to events in the previous chapter. Ahasuerus had commanded Vashti to come forth, at a particular time, wearing "the crown royal." But Vashti refused to heed the king’s command. And the king, because of Vashti’s refusal, became enraged. Vashti was rejected as queen; and her "royal estate" was taken from her, with a view to her position being occupied by another (Esther 1:10-12). Then, after a period of time, the king calmed down and his wrath subsided. And after his wrath had subsided he remembered Vashti, that which she had done, and that which had been decreed against her (Esther 2:1). The king’s servants, seeing where the king’s thoughts lay following his wrath subsiding, knew that something had to be done concerning the present state of affairs. And the only thing which could be done was to find someone who could replace Vashti. Therefore, the king’s servants suggested to the king that a search be conducted throughout the kingdom for a maiden who could "be queen instead of Vashti." And the matter "pleased the king" (Esther 2:2-4). The remainder of the chapter is then taken up with a successful search for a new queen, the new queen being crowned, and conditions in the kingdom following this time. During the search for a queen, Esther was among those singled out and brought into the king’s house. And, after a time of preparation requiring twelve months, Esther’s turn came to appear before the king (Esther 2:8-16). Esther, properly prepared, was taken into the royal palace to appear in the king’s presence, in the tenth month, in the seventh year of his reign. And it is recorded, apart from further revelation surrounding the matter, "...the king loved Esther above all the women, and she obtained grace and favor in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti" (Esther 2:17). The king once again had a crowned queen to rule in the kingdom with him. "A great feast" followed, and the king "made a release [’a rest’]" to all the provinces in his kingdom, and "gave gifts" to those in the kingdom (Esther 2:18). At the same time, Mordecai is seen seated "in the king’s gate," which, when viewed in the light of the antitype, portends regality (Esther 2:17-23). And all of this -- Esther crowned queen, and Mordecai seated in the king’s gate -- sets the stage for the way matters are depicted different places throughout the remainder of the book. The matter is established in chapter two; and both Esther and Mordecai, throughout the remainder of the book, are seen typifying Israel at different times and under different circumstances, with regality in view. (Reference to a twelve-month preparation time, the tenth month when Esther appeared, and the seventh year of Ahasuerus reign [Esther 2:12, Esther 2:16], are fraught with significance and meaning. And the previous reference to certain days and years in Esther 1:1-22 [Esther 1:3-5, Esther 1:10] is seen in this same respect as well [ref. Chapter I in this book]. "Twelve" is the number of governmental perfection; Esther was brought forth after twelve months, with a view to regality. "Ten" is the number of numerical completeness; Esther was brought forth at the close of a complete period of time. And "seven" has to do with the completeness of that which is in view; in this case, completeness is shown by a time of "rest" completing a previous period of time. "Rest" for those inhabiting all the provinces in Ahasuerus’ kingdom occurred during "the seventh year of his reign." The complete picture seen through the use of both the numbers ten and seven is twofold. It has to do with Israel exercising regal power at the full end of the days, shown by the number ten. Then, the number seven, showing another facet of completeness, has to do with Israel exercising regal power at the end of Man’s Day [having to do with six days, six millenniums], during the coming Sabbath rest awaiting the people of God [during the coming seventh millennium]. The full seven days, seven millenniums, form the complete period of time in view [cf. Genesis 1:1-31; Genesis 2:1-3; Exodus 31:13-17; Hebrews 4:1-9; 2 Peter 3:1-8].) The King’s Wrath Appeased Esther 2:1-23, forming a continuing type of Israel from Esther 1:1-22, has to do with information which continues and completes the story. Both chapters together provide the complete history of Israel, extending from the time of the nation’s inception during Moses’ day (after Moses had appeared to his people a second time) to the time of the nation’s restoration when the One greater than Moses reappears (after Christ appears to His people a second time). Esther 2:1-23, in this respect, begins with events in that future day when God’s wrath upon Israel will subside and be brought to an end. And the remainder of the book, forming commentary material on Esther 1:1-22 and Esther 2:1-23, is in complete keeping with that seen in chapter one, the way in which chapter two is introduced, and the way in which chapter two continues and ends. Most of the remainder of the book (Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32) has to do with events which will occur very near the end of God’s wrath being manifested toward Israel (which would relate to events in Esther 1:1-22). God’s wrath during this time will be manifested in all its fullness. This will be "the time of Jacob’s trouble" (Jeremiah 30:7); and God’s wrath, during that coming day, will be manifested in such a full and complete manner that "except those days should be shortened, there should no flesh be saved" (Matthew 24:22). Then, the conclusion of the book (Jeremiah 10:1-3) has to do with that day when God’s wrath will subside and will be brought to an end (which would relate to events in Esther 2:1-23). Israel will be restored as the wife of Jehovah, a theocracy will once again exist upon the earth, and there will be a time of rest for individuals throughout the entire kingdom. 1) God’s Wrath During That Coming Day God’s wrath upon Israel, resulting from Israel’s disobedience, has occurred down through the centuries, extending out into millenniums. God’s wrath, in this respect, can actually be seen occurring at various times throughout the entire 3,500-year history of the nation. But, as severe and intense as conditions through which Israel has been brought at times in the past may appear -- e.g., conditions in Europe during the days of the Third Reich -- "the great day of his [God’s] wrath" is yet future (Revelation 6:17). Israel is yet to pass through the most intense time of the nation’s sufferings. Approximately three years following the end of World War II and the corresponding end of the Third Reich, a Jewish nation was brought into existence (reestablished) in the Middle East. The leadership of this new Jewish state during those days declared Israel’s independence on May 14, 1948, and a people who had not existed as a nation since 70 A.D. found themselves once again a nation among the nations. This nation was, in a respect, born out of the Holocaust; and the Jews forming the nation, looking back on those days, together echoed (and continue to echo today) the same cry for all to hear: "Never Again!" But Israel’s endeavors and cry in this respect -- "Never Again!" -- will prove to be in vain. Something similar will happen again. It has to happen again, for God’s wrath has yet to be appeased. And, according to Scripture, when it does happen again, past exhibitions of God’s wrath upon His people will pale by comparison. A remnant of Jews is in the land, in an unrepentant state, without breath (without spiritual life [cf. Ezekiel 37:1-14]), prior to the time when God’s wrath is appeased. This remnant is there for a reason -- to set the stage for the final, climactic exhibition of God’s wrath. And God will manifest His wrath upon Israel in that day, in exactly the manner described in Scripture. God’s wrath will be manifested in this manner, at that time, because of Israel’s disobedience; and this manifestation of God’s wrath will be with a view to bringing about the goal toward which the whole of the exhibition of His wrath has been moving since Moses’ day -- to bring Israel to the place of repentance, in order that the nation might realize her calling. When Scripture deals with God’s wrath upon the Jewish people, events surrounding "the great day of his wrath" -- which will occur at the very end of God’s dealings with Israel during Man’s Day -- are invariably brought to the forefront. Almost every time that the subject is mentioned in Scripture, the end of the matter is brought into view. Then events continue from that point and carry the reader on into the Messianic Kingdom. And the revelation surrounding God’s wrath in the Book of Esther is a case in point. This is exactly the manner in which God’s wrath is dealt with in this book. God’s wrath is introduced through events in Esther 1:1-22, and His wrath is done away with through events in Esther 2:1-23. Then, Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3 provide commentary material for both Esther 1:1-22 and Esther 2:1-23. Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3 though only deal with one part of God’s wrath, a wrath which was introduced in chapter one and done away with in chapter two; and chapters three through ten, as well, end with events foreshadowing Israel in the Messianic Era, which is seen at the end of Esther 2:1-23. Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3 deal only with God’s wrath as it will be manifested at the very end of Man’s Day, in all its fullness, during Daniel’s unfulfilled Seventieth Week. And the emphasis is upon the last half of Daniel’s Seventieth Week, the last three and one-half years of the full seven years. It will be during these last three and one-half years that God’s wrath upon Israel will reach an apex, with the reason for this wrath ultimately being realized. And that which will ultimately emanate out of God’s wrath befalling His people is seen in the closing verses of the book, in chapter ten, with the Messianic Kingdom in view. In the preceding respect, most of the Book of Esther is solely about the last three and one-half years of the coming Tribulation, providing a wealth of information about that which will occur during this time. That’s one reason why the Book of Revelation, which also deals extensively with this same period, must be studied just as much in the light of the Book of Esther as in the light of the Book of Daniel (along with numerous other books bearing on the subject as well [books in both the Old and New Testaments]). And all of these books (Esther, Daniel, Revelation, and all other books bearing on the subject) end exactly the same way. They all end with God’s wrath ceasing, for the purpose and ultimate goal of His wrath will have been realized. 2) God’s Wrath Ceasing God’s wrath will be brought to an end after Israel has been brought to the place where the Jewish people will have no choice but to call upon the God of their fathers. God will then hear, remember His covenant with the Jewish people through Abraham, Isaac, and Jacob, and turn His attention upon this nation once again (Exodus 2:23-25; Exodus 3:7 ff). That’s what is portended in Esther 2:1 through Ahasuerus’ wrath subsiding and his remembering Vashti. This points to that future day, at the conclusion of "the great day of his [God’s] wrath," when God will remember Israel. Israel, through God manifesting His wrath in all its fullness, will be brought to the place of repentance. And that which is seen occurring throughout the remainder of the chapter foreshadows that which will occur after the purpose for God’s wrath has been realized. God’s wrath will reach an apex and come to a climax after almost 3,500 years of Jewish disobedience, going all the way back to the time of the inception of the nation during Moses’ day. The bush which burned with fire, apart from being consumed (Exodus 3:2-3), will then no longer burn. But the One residing in the midst of the burning bush (Exodus 3:4) will continue to reside in the midst of the nation (Joel 2:27), though apart from a manifestation of wrath. Rather, blessings will issue forth instead (Joel 2:32). The people of Israel will be brought to the place where they will do that which God has said that they must do; and God, in turn, will then do that which He has said that He will do. The people of Israel will humble themselves, pray and seek God’s face, and turn from their wicked ways. Then, when the Jewish people do this, they have the promise that God will hear from heaven, forgive their sin, and heal their land (2 Chronicles 7:14). The solution for the whole of the existing Middle East problem (with almost daily skirmishes between the Arabs and the Jews, which affect the Gentile nations at large), from God’s viewpoint, is really that simple. Israel has to be brought to the place of repentance. This is what God, in His Word, has to say about the matter; and, accordingly, this is the only way in which Middle East peace can be effected. And also, accordingly, where the Gentile nations of the world are concerned, the existing Middle East problem has a complexity beyond their ability to bring about any type solution. And the reason for this is inseparably connected with that which Scripture reveals concerning the problem. The same One Who brought Israel’s present condition to pass (sick, from the crown of the head to the sole of the foot) is the only One Who can effect healing. Scripture is very clear on this matter. No one can deliver Israel, aside from the One responsible for the nation being in this condition (Hosea 5:13-14). "...I, even I, will tear and go away; I will take away, and none shall rescue him" (Joshua 5:14 b). And Scripture is also very clear concerning the fact that Israel is going to continue to be afflicted -- God is going to continue manifesting His wrath upon a people whom He has made sick, because of their disobedience -- until a certain revealed time. God states that the Jewish people are going to remain in their present condition, being afflicted, "till they acknowledge their offense, and seek my face" (Hosea 5:15 a). And this time of affliction will reach an apex and be seen in all its fullness at the very end of God’s dealings with Israel during Man’s Day (Joshua 5:15 b). In that coming day, during the affliction which the Jewish people will undergo as they pass through the Great Tribulation, Israel will be brought into such dire straits that the nation will have no choice other than to acknowledge and say, "Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us; in the third day he will raise us up, and we shall live in his sight" (Hosea 6:1-2). After the full two days, the full 2,000 years of the Jewish dispensation (seven years yet remain), the nation is going to "return unto the Lord." Then, the One Who "hath torn...hath smitten" will provide healing, with the nation being raised up to "live in his sight." Esther Crowned Events surrounding Esther being crowned queen foreshadow events surrounding Israel being restored, as the wife of Jehovah, within a theocracy. This, as seen in the type in Esther, will occur only after God’s wrath has ended; and, as seen in other types and other portions of Scripture, God’s wrath will end only after Israel has been brought to the place of repentance. God, through Israel, following the nation’s restoration, will bring two things to pass concerning man which He set forth at the very beginning of His Word: 1) man’s creation, for a purpose; and 2) man realizing that purpose in a certain manner. Man was created for regal purposes. Man was created to rule and to reign. Satan, the incumbent ruler over the earth, had disqualified himself; and man was created to rule the earth in Satan’s stead. Then, the manner in which man was to rule the earth had to do with how God had created man. "And God said, Let us make man in our image, after our likeness: and let them have dominion [’and let them rule’]... So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion [’and rule’]..." (Genesis 1:26-28). (The Hebrew word translated "dominion" in Genesis 1:26; Genesis 1:28 is radah, meaning "to rule." This is the same word used of Christ’s coming rule after the order of Melchizedek in Psalms 110:2 -- "...rule thou in the midst of thine enemies.") God did not create man to rule alone. Rather, God created man a dual person physically, a two-part being, male and female. The woman was created in the man; then God put the man to sleep, opened his side, and from this opened side God took a part of the man (a rib) which He then used to bring the woman into existence. God formed the woman from a part of the man; and, though a separate entity, she was bone of his bones, and flesh of his flesh (Genesis 2:21-23). Since the woman was formed from and is identified with the man in this manner, a man, apart from a woman, is an incomplete being. A woman, when united with a man (the marriage relationship), completes that man. This is a principle, set forth in Genesis 1:1-31, Genesis 2:1-25; and the matter has its basis in man’s creation, for purposes surrounding regality -- "...let them [the man and the woman together, forming one complete person] have dominion [’let them rule’]..." And the whole of the matter is at the center of that seen in the marriage relationship today and that to which it points. This relationship brings a man and woman together in a manner which forms one complete person. And the two who form this one complete person are seen in Scripture foreshadowing the union between Christ and His wife yet future (Ephesians 5:22-32; cf. Hebrews 2:10), following both the procuring of a bride and the marriage which will follow. And the bride being procured (through the work of the Spirit during the present dispensation) and the marriage which will follow (through the work of the Son yet future) has to do with regality, which has its basis in that which God brought to pass in the opening two chapters of Genesis. As it was with the first man and his wife, so will it be with the second Man and His wife. With all of this in view, apart from taking certain things into account, it could only appear strange to see the Biblical pattern surrounding rulership being followed in a pagan Gentile kingdom in the Book of Esther. This was a kingdom ruled by those who would neither know nor give thought to Biblical principles which God had established. Why would there be both a crowned king and a crowned queen in this pagan Gentile kingdom (showing, through a union of this nature, that they exercised regality together)? This was not just a regal system which closely approximated that which God had established; rather, this was a regal system which was in exact accord with that which God had established. There can be only one answer concerning why Ahasuerus’ kingdom had been established in this manner. And that answer is found in God’s sovereignty. God, in His sovereign control of all things, saw to it that even this pagan Gentile kingdom had previously followed the Biblical pattern, which was to be resumed in the kingdom following Vashti being removed from her position. And God brought matters to pass in this manner so that He could, at a later point in time, take these events in history and use them to teach His people deep spiritual truths relative to the nation of Israel. There can be no Biblically correct rule by man in the kingdom of men, relative to this earth, apart from a husband-wife relationship. Man cannot rule alone, apart from the woman. He has to rule as a complete being, with the woman completing the man. But, though man can presently follow the Biblical order concerning how he is to rule, man is not really in a position to rule today. Man, at the time of his creation, was commanded to rule. But, following man’s fall, this was not the case at all. Note the difference in the command given to Adam and Eve preceding the fall (Genesis 1:26-28) and the command given to Noah and his sons (which would include their wives) following the fall (Genesis 9:1). The command to rule is in the former setting alone (the command to Adam and Eve), for man, following the fall, was in no position to rule. However, God provided a way whereby a nation could be brought into existence during Man’s Day which could exercise regality in the kingdom of men. This had to do with Israel, ruling within a theocracy; and there had to be a Husband-wife relationship between God and Israel within the theocracy, in exact accord with that which had previously been established in the opening two chapters of Genesis (ref. Chapter II in this book). And God has provided a way in which Israel can one day be restored as His wife, within a theocracy; and He has also provided a way in which His Son can, at the same time, possess a wife and, with His wife, rule the theocracy. The former is the central subject of the Book of Esther, and the latter is the central subject of the Book of Ruth. And revelation in both books moves toward one end -- bringing these things to pass. According to Esther chapter two, the day is coming when God’s wrath will be brought to an end, God will remember Israel, and Israel will once again occupy the nation’s proper place in a restored theocracy. The nation will wear "the royal crown," and the Messianic Era will be ushered in. This will be a time of rest -- the Sabbath rest awaiting the people of God, following six days of God’s redemptive work -- and blessings will then flow out through Israel to the nations of the earth (cf. Esther 2:17-18; Hebrews 4:4-9). Mordecai, Seated in the King’s Gate "...then Mordecai sat in the king’s gate. In those days, while Mordecai sat in the king’s gate..." (Esther 2:19 b, Esther 2:21 a). "Seated in the gate," and "possessing the gate," form expressions which Scripture uses to call attention to an exercise of power and authority. The thought has to do with exercising control over that (a people or a territory) to which the gate leads. Those "seated in the gate" of a city, for example, conducted legal transactions for those in the city, similar to legal transactions carried out in a modern-day courthouse; and, individuals occupying positions of this nature exercised governing power among the people (cf. Genesis 19:1; Genesis 22:17-18; Genesis 24:60; Ruth 4:1 ff). Mordecai, at the same time Esther was wearing "the royal crown" within the palace, was seen seated "in the king’s gate" outside the palace. Governmental control in the kingdom is seen in the antitype through viewing the complete word picture which Scripture sets forth, using both instances. Esther’s position as crowned queen has to do with one facet of the matter, and Mordecai’s position at the king’s gate has to do with the other. Mordecai, seated in the king’s gate, is seen bringing a matter to pass through Esther. A plot against the king by two of the king’s officials was made known to Mordecai. Mordecai then made the matter known to Esther, who "certified [’informed’] the king thereof in Mordecai’s name." An inquisition was conducted, the matter was found to be correct, and the two men who had plotted against the king were impaled on a tree (Esther 2:21-23). In that coming day, when God restores Israel, the whole of that seen in the positions occupied by Esther and Mordecai will be seen in the position which the nation will hold. Israel will be the restored, crowned wife of Jehovah; and Israel will find herself seated in the King’s gate, possessing the gate of the enemy. Israel will be placed at the head of the nations, exercising governmental control over all the Gentile nations. Israel, in that day, will be "a peculiar treasure" unto the Lord, "a kingdom of priests, and an holy nation" (Exodus 19:5-6). And, as Israel occupies this position, with blessings replacing past curses, the Gentile nations will be blessed through the crowned wife of Jehovah. This will be the day when the one sick "from the sole of the foot even unto the head" will be healed, along with restoration provided for the "desolate" land covenanted to Israel through Abraham, Isaac, and Jacob (Isaiah 1:5-27). This will be the day when that revealed to Isaiah concerning "Judah and Jerusalem" will come to pass: "And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established at the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among the nations, and he shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war anymore" (Isaiah 2:2-4). A "mountain," used in the preceding respect in Scripture, signifies a kingdom (cf. Daniel 2:34-35; Daniel 2:44-45; Matthew 16:28; Matthew 17:1-5). And "the house of the God of Jacob" is, textually, a clear reference to the house of Israel, following deliverance from the prophesied desolation having previously befallen the nation, because of disobedience (cf. Daniel 9:27; Matthew 23:37-39). The picture in Isaiah 2:2-4 is that of a restored nation -- restored Israel (seen restored at the end of the preceding chapter) -- in a restored theocracy, during the Messianic Era. Israel is seen occupying a position at the head of the nations, all things having to do with the Word of God are seen emanating from Jerusalem, and peace is seen existing worldwide. This is the Biblical picture of Israel in the Messianic Era, and exactly the same thing is seen from another perspective in Isaiah 6:1-13 : "In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims... And one cried to another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory... Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged" (Isaiah 6:1-3, Isaiah 6:5-7). Uzziah was a leper, who had become leprous through disobedience (2 Chronicles 26:16 ff). Uzziah, in this respect, typifies Israel, who became sick through disobedience. And Uzziah’s death, bringing an end to his condition, foreshadows that future day when Israel will be healed. Israel’s healing is further dealt with in verses six and seven. Isaiah, penning this account, dwelt among a nation of unclean people. And, in this condition, they could not properly look upon "the King, the Lord of hosts" (Isaiah 6:5). But cleansing for the nation is prophesied (seen in Isaiah 6:1, Isaiah 6:6-7). And, in that coming day, the Lord, in relation to the earth, will be seated "upon a throne, high and lifted up"; and the whole earth will be "full of his glory" (Isaiah 6:1, Isaiah 6:3). And this same scene is repeated, in different ways, over and over throughout the Old Testament prophecies. The Book of Esther provides one way, the referenced passages from Isaiah provide two other ways, and the numerous other places in the Old Testament provide other ways. Then, the whole of God’s revelation surrounding the matter presents the complete picture -- a word picture, presented exactly as God would have man see Israel’s future destiny. ======================================================================== CHAPTER 26: 02.04. HAMAN'S RISE TO POWER ======================================================================== 4 Haman’s Rise to Power After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him. And all the king’s servants that were in the king’s gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did him reverence... And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath. And he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai (Esther 3:1-2; Esther 3:5-6). The Book of Esther begins with a panoramic view of the entire history of Israel, revealed through the experiences of three individuals in the kingdom of Ahasuerus: Vashti, Esther, and Mordecai. The complete story is told in very brief form throughout the first two chapters. The things revealed in Esther 1:1-22, Esther 2:1-23 have to do with Israel’s calling, Israel’s disobedience, Israel’s rejection, God’s wrath because of Israel’s disobedience, God’s wrath coming to an end, God remembering Israel, and Israel’s restoration. In this respect, Esther 1:1-22, Esther 2:1-23 provide a sequence of events which briefly cover 3,500 years of Jewish history, extending from the things which occurred after Moses had appeared to his people a second time to the things which will occur after the One greater than Moses appears to His people a second time. Then the remainder of the book (Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3) forms commentary material on these two chapters, providing details concerning events which will occur during the time covered by these two chapters. This commentary material though does not deal with the whole panorama of Israeli history, as revealed in brief form in Esther 1:1-22, Esther 2:1-23. Rather, this commentary material begins with and deals with a particular aspect of this history -- God’s wrath, because of Israel’s disobedience. But the whole panoramic view of God’s wrath, as seen in the opening two chapters, is not covered. Rather, revelation forming this commentary material begins with and deals with God’s wrath at the time this wrath reaches an apex, at the end of Man’s Day. And further narrowing down and pinpointing the time when God’s wrath will be manifested in this manner, this part of the book centers around and deals with events during the last three and one-half years of this wrath. And then the book moves into that time when God’s wrath will end, followed by subsequent events, which carries matters beyond Man’s Day into the Lord’s Day. Thus, most of the Book of Esther, as the Book of Revelation, centers around events during three and one-half years of human history (related in Esther 3:1-15; Esther 4:1-17; Esther 5:1-14; Esther 6:1-14; Esther 7:1-10; Esther 8:1-17; Esther 9:1-32 and Revelation 6:1-17; Revelation 7:1-17; Revelation 8:1-13; Revelation 9:1-21; Revelation 10:1-11; Revelation 11:1-19; Revelation 12:1-17; Revelation 13:1-18; Revelation 14:1-20; Revelation 15:1-8; Revelation 16:1-21; Revelation 17:1-18; Revelation 18:1-24; Revelation 19:1-21). And, as in the Book of Revelation, so in the Book of Esther -- one man is seen moving center-stage at this time. This man is introduced at the very beginning of Esther 3:1-15, in the person of Haman; and the remainder of the book is mainly about God’s wrath being executed through the actions of this man, along with the end of the matter. The man typified by "Haman" is the prophesied man of sin, the Antichrist, who will arise at the very end of the time fulfilling Daniel’s Seventy-Week prophecy. This man will arise in the Middle East, from within the territorial boundaries of the northern segment of Alexander the Great’s kingdom, as it was divided following his death in 323 B.C. (which, today, would cover parts of Iraq, Iran, Syria, and Turkey [Daniel 8:8-12; Daniel 8:21-25]). And this man will rule from that part of the world, not from Europe, as is often erroneously taught. From an established Middle East power base in the proximity of ancient Babylon, this man, during the first part of Daniel’s Seventieth Week, will rapidly move into a position in which he will (near the middle of Daniel’s Seventieth Week) control all of Gentile world power. He will then become the last "king of Babylon," as he reigns from Babylon (Isaiah 14:1-7; Isaiah 14:25). Satan will give to this man "his power, and his seat [’throne’], and great authority" (Revelation 13:2 b). At the end of Man’s Day, he will occupy the same position which Satan offered to Christ during the temptation account, at Christ’s first coming (Luke 4:5-6). This man is seen occupying a central place in books such as Exodus, Esther, Daniel, and Revelation. And he is seen occupying a prominent place in numerous other books as well (both Old and New Testaments). Excluding that which Scripture reveals about Christ (for the whole of Scripture is about Him), Scripture deals with and reveals more about this man -- Antichrist -- than any other one person throughout Man’s Day. Thus, in this respect, two prominent Men are seen in Scripture -- One throughout Scripture, and the other in numerous parts of Scripture. And one of the great paradoxes of the times in which we live is the fact that man, in general (which would include numerous Christians as well), knows very little about either person. Man, in general, knows very little about the Christ Who came and will come again; and man, in general, knows very little about the Antichrist who is to appear on the scene immediately before Christ reappears. (God has used, continues to use, and will continue to use the Gentile nations as the instrument to execute His wrath upon Israel, because of the Jewish people’s disobedience. God has used the Gentile nations to uproot His people from their land, and He has used the lands where the Gentile nations dwell as the place where His people are to be scattered and dealt with, leaving the Jewish people as strangers among and at the mercy of the Gentiles. This scattering has occurred in the past, bringing about the present situation in the world [most of the Jews in the world today are not located in the Middle East, in the land of Israel, but remain scattered among the nations]; and this scattering will occur again [for the last time] when the remnant presently in the land is uprooted, followed by conditions in the world becoming far worse for the Jewish people than have ever existed throughout the 3,500-year history of the nation. The Gentile nations often overstep their bounds and seek to help God "forward the affliction" of His people [Zechariah 1:14-15]. This has happened numerous times in the past [e.g., in modern times, through events in Europe during the days of the Third Reich]; and this will happen once again, yet future [during that coming day when Antichrist rules the world]. God, in order to bring His plans and purposes surrounding Israel to pass, allows the Gentiles to act in this manner. But, through the actions of the Gentiles, not only will the promises set forth in Genesis 12:2-3 ultimately be brought to pass but the principles set forth in verse three must ultimately be brought to pass as well: "And I will make of thee [Abraham] a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed." God is using the Gentile nations to bring His disobedient son, Israel [Exodus 4:22-23], to the place where this son will acknowledge his offense. This will allow His son to occupy the place seen in Genesis 12:2-3. But, in turn, God is also going to deal with the Gentile nations in accord with verse three. Though He is using the Gentile nations to bring His plans and purposes surrounding Israel to pass, He is going to ultimately judge these same nations in accord with their attitude toward and treatment of Israel, exactly as stated in Genesis 12:3 [cf. Esther 6:13; Esther 7:6-10; Esther 8:7; Joel 3:2-8; Zechariah 14:7-21; Matthew 25:31-46].) Haman’s Appointment It is clear from the way chapter three begins that Haman, in the past, had held a particular position of power in the kingdom. The text begins with reference to that position and to Haman’s promotion to the highest of all positions under the king -- a position "above all the princes that were with him" (Esther 3:1). Haman is said to have occupied the "seat" above other princes who, from the text, could only have occupied subordinate positions of power in the kingdom. The word "seat" (Esther 1:1) is the same word in the Hebrew text translated "throne" in Esther 1:2; Esther 5:1 (cf. Genesis 41:40 Psalms 45:6; Psalms 103:19, where the same Hebrew word is also used). The picture has to do with Haman occupying a high position of power in the kingdom, with his power emanating from the king’s throne; and it also has to do with subordinate rulers placed under Haman, with their power emanating from this same throne as well. The things foreshadowed by these events, along with the time when they will occur, is quite simple to ascertain. These things have to do with the man of sin, the Antichrist, being promoted to a regal position directly under the One Whom the king typifies (directly under God), with subordinate rulers also occupying positions of power with him. Since Satan presently occupies this high position -- ruling the earth directly under God, though a rebel ruler -- these things can only occur at and following that time when Satan gives to this man "his power, and his seat [’throne’], and great authority" (Revelation 13:2 b). In this respect, Antichrist, at this time, will occupy Satan’s throne; and, though Satan will not be removed from his position as the earth’s ruler until Christ returns at the end of the Tribulation, he will give his regal power and authority to Antichrist. And Antichrist, occupying Satan’s throne in this manner, will rule the earth in a position directly under God (a rebel ruler, as Satan), with the power and authority to rule coming from God’s throne. And, occupying this position, Antichrist will have ruling princes under him who will exercise power from this same throne (cf. Romans 13:1). According to Scripture, those ruling with Antichrist will form a ten-kingdom, Middle East confederacy (cf. Esther 9:10-14; Daniel 2:34-35; Daniel 2:44-45; Daniel 7:7; Daniel 7:19-20; Revelation 13:1; Revelation 17:12); and those forming this confederacy will rule the earth from within the territorial boundaries of ancient Babylon (which is seen in the O.T. as a city-state -- a country with a capital city by that name, with the name "Babylon" including the surrounding country and other cities as well [Jeremiah 51:24; Jeremiah 51:29; Jeremiah 51:37; Jeremiah 51:42-43]). According to the chronology of Revelation 12:3-4, this man will be positioned on Satan’s throne shortly before Satan and his angels are cast out of heaven onto the earth. In verse three, all seven heads of the Beast (Revelation 13:1) are seen crowned, wearing diadems (Gk., diadema), which shows that they, at this time, will be exercising regal power. The seventh head of the Beast will be the Antichrist. This man (represented by the seventh head) will receive a deadly wound (apparently be slain, possibly by an assassin), become the eighth (through being raised from the dead, for this man will rise from "the abyss [Gk., abussos, ’the underworld’])," but still be of the seven (cf. Revelation 13:1-4; Revelation 13:14; Revelation 17:8-11). (Ref. the Appendix for information concerning the use of the Greek words stephanos and diadema -- words translated "crown," apart from differentiation, in the English text.) At this time, immediately before Satan and his angels are cast out of heaven, the final form of Daniel’s image will come into existence. And the power represented by this part of the image, as the powers represented by the previous parts of the image (which it will incorporate [Daniel 2:35; Daniel 2:45]), can only bear rule from one location -- Babylon, in the Middle East. The image, depicting the beginning and the end of Gentile world power during the Times of the Gentiles, is associated with that part of the world alone. And the closeness of this final form of the image coming into existence (Revelation 12:3) and Satan being cast out of heaven (Revelation 12:4; cf. Revelation 12:7-9) is shown by the time in which Antichrist will occupy Satan’s throne. Revelation 11:7 reveals that this man will slay the two witnesses in Jerusalem following his rise to power (following his ascending Satan’s throne). And the slaying of these two witnesses can only occur in the middle of the Tribulation, for not only will they have testified for three and one-half years but, following their being slain, the Gentiles will tread the city of Jerusalem under foot for a subsequent three and one-half years (cf. Revelation 11:2-3). Then, Daniel 7:25 reveals exactly the same thing. This display of Gentile power, under Antichrist, will last for "a time and times and the dividing of time [three and one-half years, the last three and one-half years of the Tribulation]." According to Revelation 12:1-17, Satan and his angels will have been cast out of heaven apparently very near, but before, the middle of the Tribulation. After being cast out, Satan will first direct his attention toward one thing -- slaying the "man child" (144,000 Jewish evangelists), whom Satan will know are destined to proclaim the gospel of the kingdom throughout the earth during the last three and one-half years of the Tribulation (Revelation 12:4-6; Revelation 12:17; cf. Matthew 24:14). These 144,000 Jewish evangelists will apparently have heard the gospel message and will have been saved through the testimony of the two witnesses during the first three and one-half years of the Tribulation (cf. Revelation 11:13; Revelation 12:17). But once these Jewish evangelists have been removed from the sphere of Satan’s control, he will then continue to vent his wrath through turning upon the entire Jewish nation (Revelation 12:5; Revelation 12:13; Revelation 14:1-5). At that time, a remnant from the nation will escape to a specially prepared place in "the wilderness," where God Himself will take care of and protect them for "a thousand two hundred and three score days," for "a time, and times, and half a time" (cf. Revelation 12:5-6; Revelation 12:13-16). And, again, as in the previous chapter and other portions of Scripture, the time element is the same -- three and one-half years, the last three and one-half years of the Tribulation. All of these things occurring in the middle of the Tribulation follow two revealed events: 1) Satan giving unto Antichrist his power, throne, and great authority, and 2) Satan and his angels being cast out of heaven. And both of these events appear to occur shortly before the middle of the Tribulation. From comparing Scripture with Scripture, the picture appears to be that this man, Antichrist, at the beginning of the Tribulation, will possess sufficient power to make a covenant with Israel. He will not be the world ruler at this time, but he will possess sufficient power to make this covenant (which will possibly be done through his bringing together an alliance of nations as the guarantor of the covenant). And this covenant can only be one which will seemingly effect peace in the Middle East -- something which has been and remains uppermost in the minds of those in the Middle East and the world at large today; and also something which, in that day (as today), will have eluded all his predecessors. Then, near the middle of the Tribulation, when this man finds himself seated on Satan’s throne, possessing vast power and authority, he will break his covenant with Israel (for he will then possess power and authority over all nations, not just those in any type possible alliance concerning the covenant). He will then slay the two witnesses (which will have testified in Jerusalem during the first three and one-half years of the Tribulation); and this will be followed by his genocidal activities relative to Israel, as foreshadowed through Haman’s activities in the Book of Esther. As previously shown, Satan and his angels will have been cast out of heaven onto the earth shortly before these things occur. And from this point forward, Satan and his angels will no longer rule the earth from a heavenly sphere. They will have been cast out, with a view to Christ and His co-heirs ultimately taking the kingdom and ruling the earth from this same heavenly sphere. Satan knows the things which Scripture reveals about Christ and His co-heirs, along with the things which Scripture reveals about Israel’s future destiny as it pertains to the theocracy. He was present when God, in His sovereign control of all things, brought all events recorded in Scripture to pass. And he has had centuries and millenniums to study and reason out the significance and meaning of all these events. Referring to an earthly prince, the prince of Tyre, it is said of Satan (and possibly of Antichrist as well [note that this individual is called "a man," who will declare himself to be "God"; and he is also called "the anointed cherub," who sought to be "like the most High"]), "Behold, thou art wiser than Daniel; there is no secret that they can hide from thee" (Ezekiel 28:3; cf. Ezekiel 28:2; cf. Ezekiel 28:14; Isaiah 14:12-14; 2 Thessalonians 2:3-4; 2 Thessalonians 2:8-9). And, knowing the things which God has revealed about Israel in His Word, when Satan is cast out of his place in heaven, he will do all within his power to thwart God’s plans and purposes concerning Israel, directing his actions through the one to whom he will have given his power, throne, and great authority. This is why wrath will befall Israel in the manner seen in Scripture during that coming day. It has to do with God allowing His wrath upon Israel to be manifested through the actions of the Gentile nations under Satan, with a man seated on Satan’s throne. The Gentile nations, led by the man seated on Satan’s throne -- and, in this manner, led by Satan -- in an effort to thwart God’s plans and purposes surrounding Israel, will forward God’s affliction of His people to an extreme without parallel in history. And God will use this manifestation of wrath to bring about an end to the matter, to bring Israel to the place of repentance. Haman’s Position Esther 3:1-15 begins at the point Haman is promoted to a position of power and authority directly under the king. Nothing is revealed in the chapter about this man’s previously held position in the kingdom. He is only said to have been promoted, alluding to a previous position. And matters surrounding Haman begin at this point, moving immediately into events having to do with things transpiring in the kingdom following his promotion. The Book of Revelation, revealing the actions of the one whom Haman foreshadows, is only slightly different. Revelation 6:1-17 begins with an introduction of Antichrist (the seventh head of the Beast in Revelation 13:1-18) by introducing this man as he is seen during the first part of the Tribulation. Through the breaking of the first seal, this man is seen crowned, seated upon a white horse, with a bow in his hand, going "forth conquering, and to conquer" (Revelation 6:2). The Greek word used for the "crown" which Antichrist will wear at this time though is stephanos, not diadema (again, refer to the Appendix for a discussion on distinctions between these two words). But, in the middle of the Tribulation, when the seventh head of the Beast controls Gentile world power from Satan’s throne, the seventh head is seen wearing a diadem (a type crown depicted by the Greek word diadema, not one depicted by the Greek word stephanos). Thus, there is a change of words in the Greek text for the type crown which will be worn by this man at this time, from stephanos to diadema. Only the word diadema could point to one seated on the throne and exercising regal power. The word stephanos would be used in any other instance (e.g., one anticipating a position of power, or one removed from his position of power [though still retaining his crown, awaiting the appearance of his successor to take the crown; cf. Revelation 4:4; Revelation 4:10 where stephanos is used in the latter manner]). The type crown seen upon Antichrist’s head in Revelation 6:2, depicted by the word stephanos, can only point to one thing. His wearing this type crown can only point to a position which he will aspire to attain -- his aspirations to exercise controlling power over all of the Gentile world, as he goes "forth conquering, and to conquer." And, when he achieves this goal, the word for "crown" in the Greek text changes from stephanos to diadema (Revelation 12:3). Something very similar is seen concerning Christ in the Book of Revelation, prior to the time He takes the sceptre and reigns. He is seen wearing a crown depicted by the word stephanos in Revelation 14:14 (same word used for the crown of thorns placed on Christ’s head at His first coming); but when that revealed in verses fifteen through twenty is brought to pass at the time of Christ’s return (cf. Revelation 19:11-21), He will come forth wearing many crowns upon His head (Revelation 19:12). And the Greek word used for "crown" at this time is diadema, for Christ’s Father will have previously given to Him "dominion, and glory, and a kingdom" (Daniel 7:13-14); and He will be returning to the earth to overthrow Gentile world power and take the kingdom. The diadems upon Christ’s head at this time though are not crowns which Christ will wear during the Messianic Era. Rather, He will wear the crown presently worn by Satan; and the crowns upon His head at this time can only be crowns which will be worn by those who will rule with Him, His co-heirs. (Ref. the author’s book, JUDGMENT SEAT OF CHRIST [reprint edition], Chapter XII, for a full discussion of the crowns on Christ’s head at the time of His return, along with the crown which He will wear during the Messianic Era.) Thus, the Book of Revelation, revealing the sequence of events foreshadowed through Haman’s rise to power and his actions in the Book of Esther, covers certain things about Antichrist which are not covered in Esther. And the reverse of that is equally true. Certain things about this man and his reign are revealed in Esther (not seen in the Book of Revelation) which will help to complete the picture seen in the Book of Revelation. As previously shown, the Book of Esther, covering this period of time, begins with events occurring near the middle of the Tribulation and continues from that point. Then, the Book of Revelation adds to the picture. Centering around this same period of time as well, the Book of Revelation, unlike the Book of Esther, drops back and briefly covers this man’s rise to power, though providing very little detail. God’s revelation surrounding this subject always follows the same pattern any place in Scripture where it is dealt with. God’s revelation concerning this man always centers around that which will occur when he ascends Satan’s throne, wears a diadem, and rules the world. This is where the Book of Esther begins when this man is introduced in the person of Haman. And, as well, this is where the Book of Revelation rapidly moves after this man is introduced as the rider on the white horse. And exactly the same thing which is true of the Book of Esther and the Book of Revelation is also true of the Book of Daniel and numerous other books in the Old Testament where the subject is dealt with. Numerous Old Testament books deal with this subject, providing different facets of teaching; and Scripture must be compared with Scripture in order to properly grasp and understand the complete picture presented by the whole of Scripture (1 Corinthians 2:9-13). 1) Appointed by the King In the type, Haman was appointed to his position in the kingdom by the king himself. And it is no different in the antitype. God is the One Who rules in the kingdom of men, as well as in the angelic world. He alone positions and removes rulers within the overall scope of His kingdom. God is the One Who placed Satan (in his unfallen state) in his present position -- as the ruler of the earth: "Thou are the anointed cherub that covereth; and I have set thee so..." (Ezekiel 28:14 a). And this would, as well, have to hold true for all other provincial rulers (angelic rulers over other provinces) elsewhere in God’s universal kingdom. God alone positions rulers in His kingdom; and He alone, as in the case of that awaiting Satan, can remove these rulers. Exactly the same thing holds true in the kingdom of men throughout Man’s Day. God alone positions and removes rulers. "The heavens do rule," beginning with God and progressing through angels; and then, on the earth in the present kingdom, this rule progresses from angels through men (among the Gentile nations, this rule progresses through angels in the kingdom of Satan to men; the nation of Israel though is an exception, with this rule progressing through Michael to men [Jews], apart from Satan’s kingdom [Daniel 10:13-21]). "...the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. "...the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. ...the heavens do rule" (Daniel 4:17 b, Daniel 4:25-26). In relation to God ruling in the kingdom of men in the preceding respect, different forms of government among nations are of no consequence. Whether a democracy or a dictatorship, God, in His sovereign control of all things, brings matters to pass in such a way that Daniel 4:17; Daniel 4:25-26 holds true. God alone is the One Who positions and/or removes rulers -- angels or men. Satan will give his throne to Antichrist; but God alone is the One Who can, and will, place this man on the throne. He alone is the One who gives the kingdom "to whomsoever he will." The first king of Babylon (Nebuchadnezzar, during the Times of the Gentiles) came into possession of and held his position after this fashion. And this has been and will be true of any subsequent king of Babylon during the Times of the Gentiles, which will include the last king of Babylon (Daniel 4:1-37; Daniel 5:1-31). 2) An Exalted Position Haman -- once he had been appointed to a position of power directly under the king, by the king himself -- expected to be accorded honor in keeping with his exalted position. The king had commanded that Haman be accorded this honor (Esther 3:1-2); and any refusal would not only reflect negatively upon Haman’s exalted position but upon the king himself, the one who had appointed Haman to this position. In the world of that day, individuals occupying positions as kings, or exalted positions such as Haman held, were to be accorded honor of this nature. It was customary among all nations, even among those comprising the nation of Israel, to bow or fall to the earth before such individuals, recognizing their position (cf. 2 Samuel 14:4; 2 Samuel 18:28; 1 Kings 1:16). The picture in Esther 3:1-15 though goes far beyond honor of the preceding nature. Among numerous Gentile nations of that day, it was customary to ascribe divinity to an individual such as the king or Haman. And bowing before a person of this nature would be openly acknowledging, by this act, that the exalted person was recognized by that individual to be more than a mere mortal. This will answer questions concerning both Mordecai’s and Haman’s actions relative to the exalted position in which Haman had been placed by the king. Mordecai refused to bow before Haman. Why? Unless something beyond simply his high position in the government was involved, this would not be in keeping with the custom of the Jews (according honor of this nature to individuals occupying high positions of power and authority). Something else had to be involved. Then there is the matter of Haman not simply seeking to slay Mordecai alone because of his refusal to bow before him. Rather, Haman, because of Mordecai’s actions, sought to slay all of the Jews in the kingdom, not just Mordecai. Why? There can be only one answer to both questions. Haman, in keeping with the custom among many Gentile nations of that day, was apparently viewed in a divine manner because of his exalted position. For Mordecai to bow before Haman would have been an open display of worship by acknowledging that he recognized Haman’s ascribed divinity; and this would, in turn, have been an open repudiation by Mordecai of his faith in the one true and living God. This would also be the reason why Haman, seeing Mordecai refusing to bow and worship him, knowing that he was a Jew, sought to slay not only Mordecai but all of the other Jews in the kingdom as well. Haman knew that the same attitude which Mordecai exhibited would be exhibited by the whole monotheistic Jewish nation. Thus, he looked for a way to slay all of the Jews in the kingdom. (The antitype of Haman’s actions toward the Jewish people in this respect is dealt with in the next chapter of this book.) ======================================================================== CHAPTER 27: 02.05. SACKCLOTH AND ASHES ======================================================================== 5 Sackcloth and Ashes When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth and ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; And came even before the king’s gate: for none might enter into the king’s gate clothed with sackcloth. And in every province, whithersoever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes (Esther 4:1-3). Haman is introduced in the Book of Esther as "the son of Hammedatha the Agagite" (Esther 3:1). This identification is also repeated several subsequent places in connection with both Haman and his ten sons (Esther 3:10; Esther 8:5; Esther 9:10, Esther 9:24). Thus, the book associates Haman and his sons with Agag in this manner. Agag, in Jewish history, was an Amalekite king who lived over five centuries earlier, during Saul’s day (1 Samuel 15:8). Agag was the one who, indirectly, brought about Saul’s downfall (through Saul sparing Agag and refusing to destroy all which he possessed, contrary to that which God had commanded [1 Samuel 15:3, 1 Samuel 15:9-23]). And, apparently because of Saul’s actions surrounding Agag, God, years later, used an Amalekite to slay Saul at the time He removed Saul from the throne (cf. 1 Samuel 31:1-6; 2 Samuel 1:2-10). The Amalekites were the first of the nations to war against Israel following the Exodus from Egypt under Moses. Because of this, God stated, "I will utterly put out the remembrance of Amalek from under heaven." And God appointed His people, the Israelites, to be the executioners of this nation (Exodus 17:8-16; Deuteronomy 25:17-19). This appointment though, as the executioners of the Amalekites, became another area of disobedience in the long history of the Jewish people. And because of this disobedience, four centuries later, during the days of Saul and David, the Amalekites were still present in numbers sufficient to have a king leading them. The subsequent history of the Amalekites can be traced to about three centuries beyond Saul and David’s time, to the days of Hezekiah, when apparently the last of the Amalekites were slain (1 Chronicles 4:41-43). Beyond this point, the Amalekites appear in Scripture only as a people who existed in past time. And, in complete accord with God’s previously announced judgment upon this nation, the Amalekites were so completely destroyed that archaeologists today cannot even find a trace of this once mighty nation. In this respect, the Amalekites today exist upon the pages of Scripture alone. They, because of their attitude toward and actions against Israel, have been utterly put out of remembrance from under heaven (Exodus 17:14; Deuteronomy 25:19). The events in the Book of Esther occurred over two centuries after the events in 1 Chronicles 4:41-43. And if the events in this section of Scripture in I Chronicles are to be understood as an announcement concerning Israel’s part in the fulfillment of that which God had decreed during Moses’ day -- the complete destruction of the Amalekites -- which appears to be the case, it would not be possible for Haman to be a lineal descendant of this race of people. According to archaeological findings in that part of the world, there was a province in the Medo-Persian Empire during Ahasuerus’ reign called Agag. And referring to Haman’s father as an Agagite would apparently be a reference to this province, with Haman, through this means, being associated several places in the book with this province. But why does the Book of Esther, in several places, call attention to Haman’s association with a certain province in the kingdom in this manner, particularly one which had the same name as an Amalekite king from over five centuries earlier? Is this repeated association no more than a reference to a location in the kingdom, having to do with Haman’s origin, with that being the end of the matter? Or, can spiritual significance be found in this repeated association of Haman with Agag? The answer can be found by first viewing Haman’s actions in the light of the actions of the one whom Haman foreshadows -- the man of sin, the Antichrist. Then, relative to the actions of both men (which are the same), both the type (the actions of Haman) and the antitype (the actions of Antichrist) must be understood in the light of that which is stated in the last of Balaam’s prophecies. Viewing all of these things together -- the type, the antitype, and Balaam’s last prophecy -- the repeated reference in Esther, associating Haman with Agag, can be clearly seen to be more than just a reference to a province in Ahasuerus’ kingdom. It can be clearly seen as an allusion back to Agag and the Amalekites during Saul’s day as well, even though it is apparent that Haman was not a lineal descendant of Agag. Both the Amalekites and Haman were bitter enemies of the Jewish people in past Israeli history; and the Antichrist will be a bitter enemy of the Jewish people in future Israeli history. And Balaam’s final prophecy, having to do with the appearance of Messiah at the end of Man’s Day, includes a "parable [’oracle’]" concerning Amalek, which reflects on the whole of the matter: "...there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and he shall smite the corners of Moab... Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city. And when he looked on Amalek, he took up his parable [oracle], and said, Amalek was the first of the nations; but his latter end shall be that he perish forever" (Numbers 24:17 b, 19, 20). The complete prophecy has to do with the destruction of Gentile world power at the time of Messiah’s return, followed by Messiah’s reign. And the end of Gentile world power, particularly as it involves anti-Semitism (as, for example, exhibited through the actions of the Amalekites), is summed up through a statement in an oracle in the prophecy concerning the end of Amalek -- "...his latter end shall be that he perish forever." Thus, in Balaam’s closing prophecy, the end of Antichrist and his kingdom is associated with the end of the Amalekites (though Antichrist will appear millenniums after the Amalekites ceased to exist). In a similar manner, Gentile world power in that coming day, headed up by Antichrist, will incorporate the whole of that seen in Daniel’s image in Daniel 2:1-49 (Daniel 2:35, Daniel 2:45; cf. Daniel 7:11-12), which depicts Gentile world power in Babylon from its beginning during Nebuchadnezzar’s day to its end during Antichrist’s day (Daniel 2:31-45; cf. Daniel 7:3-8). Thus, as with Antichrist’s association with Amalek, Antichrist and his kingdom will also be associated with certain Gentile regal powers which will have long since ceased to exist at the time this man comes into power and reigns. Further, Antichrist is called an Assyrian (Isaiah 10:5; Isaiah 14:25; Isaiah 30:31; Isaiah 31:8; Hosea 5:13), though the Assyrians, as the Amalekites or certain Gentile regal powers associated with Daniel’s image, will have long since ceased to exist when Antichrist makes his appearance. The Assyrian association goes back 2,300 years to the days of Alexander the Great (Antichrist will arise from within the borders of the old kingdom of Assyria [Daniel 8:8-9; Daniel 8:21-25]). And, in Biblical typology, this Assyrian association goes back even farther -- to the days of Moses, 3,500 years ago (the Assyrians, having previously conquered Egypt, sought to destroy the Israelites; but God sent Moses to deliver them [cf. Exodus 1:8; Isaiah 52:4; Acts 7:18]). Thus, Antichrist and/or his kingdom will have an association with different Gentile powers going back millenniums in Jewish history (which no longer exist today and will not exist in that coming day). This association goes back to the time of the beginning of the Babylonian kingdom under Nebuchadnezzar (marking the beginning of the Times of the Gentiles); and, back behind that, this association extends to the time of the Assyrians and the Amalekites (and, as previously shown, with the Assyrians this association goes back even to the time of an Assyrian Pharaoh in Egypt during Moses’ day -- back to the very time of the inception of the nation of Israel itself). In this respect, during Haman’s day, it would simply be in complete keeping with related Scripture for God to go back almost six centuries, to a people no longer even in existence, and associate Haman with an Amalekite king. Associating Haman with Agag from Saul’s day would simply be associating one of the most complete types of Antichrist to be found anywhere in the Old Testament with the king of one of the bitterest enemies of the Israelites in history -- an association in complete keeping with the way in which God has formed other associations relative to Antichrist in His Word. This association, in the antitype, as previously shown, is clearly dealt with in an oracle concerning the Amalekites in Balaam’s closing prophecy. And the time to which the prophecy relates (the destruction of Gentile world power at the time of Messiah’s return, followed by Messiah’s reign) has to do with a time over two and one-half millenniums after the Amalekites ceased to exist. As Antichrist will be associated with Assyria (though neither the people nor the nation will have existed for millenniums), and as Antichrist and the power which he will control will be associated with a particular past form of Gentile world power (depicted by the first three parts of Daniel’s image, which also will no longer exist), so will it be in the matter surrounding the association of this man and his kingdom with the Amalekites (who also will no longer exist as well). Thus, Biblical prophecy clearly associates the reign of Antichrist with certain Gentile powers in the past, which have been destroyed and will not exist when Antichrist comes into power. An association of this nature not only characterizes this man’s reign in different ways but announces the coming utter destruction of this man and his kingdom as well. God uses the destruction of certain Gentile powers in the past, in this manner, to demonstrate particular things about the future destruction of Antichrist and his kingdom. The certainty of the destruction of Antichrist and his kingdom is told through historical fact -- these Gentile powers were destroyed in past time, as Antichrist and his kingdom will be destroyed in future time. And the way in which these Gentile power were destroyed -- passing completely out of existence -- depicts the way in which Antichrist and his kingdom will be destroyed and pass completely out of existence as well, bringing a full and complete end to the Times of the Gentiles. (Note in this same respect that there are four oracles connected with Balaam’s last prophecy, with the last two oracles having to do with Assyria, among other nations. "Asshur" in Numbers 24:22; Numbers 24:24 should be translated Assyria. And Assyria at this future time, as the Amalekites at this same future time [viewing all of the last three oracles in the prophecy], shall "perish forever" [Numbers 24:20, Numbers 24:24]. Antichrist, in Biblical prophecy, is connected with both the Assyrians and the Amalekites. But neither the Assyrians nor the Amalekites have existed for millenniums; nor will they exist at the time of the fulfillment of Balaam’s closing prophecy, though they are seen being destroyed at this time. These nations exist in history alone, and both have been completely destroyed in past time, never to rise again. But, as previously shown, both are used different places in the manner seen in Balaam’s prophecy to point to the certainty and completeness of the end of Gentile world power in that coming day when it is headed up under Antichrist.) Thus, related Scripture clearly shows that Haman’s identification with a particular province in the kingdom was for purposes rich in spiritual significance. This identification provides an association with the king of the Amalekites in history; and it is clear from Balaam’s prophecy that this same association carries over into the antitype and will extend to Antichrist yet future. Though the Amalekites had apparently long since ceased to exist during Haman’s day, the association (through the use of the name "Agag") was there; and though the Amalekites will not exist during the days of the one whom Haman typifies, the association -- from the type in Esther, from Israeli history, and from Balaam’s prophecy -- is there. Both men (Haman and Antichrist) are identified in Scripture with the king of one of the most bitter enemies of the Israelites in history -- the Amalekites -- a nation which, because of that which the people of this nation had done surrounding Israel, was to be destroyed to the extent that their very remembrance would be put out of existence. Both men, because of their actions surrounding Israel, occupy a parallel place to that of the Amalekites in Israeli history; and both men, because of these same actions, are seen coming to the same ignominious end as the Amalekites (cf. Isaiah 26:13-14). Israel’s Last Great Enemy Israel’s last great enemy is referred to as an Assyrian, though the Assyrians passed off the scene of world history over two and one-half millenniums ago; Israel’s last great enemy is associated with the Amalekites, though the Amalekites, as the Assyrians, also passed off the scene of world history over two and one-half millenniums ago; and Israel’s last great enemy is also associated with particular past Gentile regal powers (from Nebuchadnezzar to Alexander the Great), though these powers, as well, passed off the scene of world history over two millenniums ago. Antichrist, with his worldwide kingdom, seated on Satan’s throne, will embody all of the things opposed to God’s plans and purposes surrounding Israel, seen in these Gentile powers; and this association dates back to even the very time of the inception of the nation of Israel itself, during Moses’ day. Antichrist will bring all anti-Semitism embodied in these Gentile powers from history into full fruition, which alone could bring about his fall and form his epitaph. But he will go beyond this and seek to exalt his throne after a similar fashion to that which Satan sought to do at a time prior to man’s creation. He will sit, "as God...in the temple of God [the rebuilt temple on the Temple Mount in Jerusalem], showing himself that he is God" (2 Thessalonians 2:4). And, in this position, he, through the actions of his false prophet, will be honored and worshiped by individuals throughout his worldwide kingdom, exactly as Haman was accorded honor and worship in the kingdom of Ahasuerus in the type (Revelation 13:3-8; Revelation 13:11-12). Antichrist will have previously broken his covenant with Israel, destroyed Jerusalem, and be in the process of attempting to wipe the Jewish people from off the face of the earth (cf. Daniel 9:26-27; Matthew 24:15-22; Luke 21:20-24; Revelation 11:2; Revelation 12:13-17). This is where Esther 3:1-15 begins within its type-antitype framework -- with this man (typified by Haman), holding a position of power in the kingdom directly under God (though a rebel ruler, as Satan), demanding worship, and seeking to destroy the Jewish people. And the Jewish people, a monotheistic people, will have the same attitude toward this man and his actions as seen in the type in Esther. When this man rises to that position in the kingdom typified by Haman and the position which he held, he will, through his false prophet, require that the people in the kingdom view him as divine and worship him. But the Jewish people, as Mordecai in the type, will refuse. This man will have both defiled the rebuilt Jewish temple and have committed blasphemy through declaring himself to be God. And, resulting from these actions, he will meet with the same rejection at the hands of the Jewish people that Haman experienced in Esther. When these things come to pass in that future day, exactly the same thing seen in Esther will occur. The Jewish people -- as Mordecai in the type -- will refuse to worship Antichrist, bringing his wrath down upon them; and, exactly as in Mordecai’s day, the decree will go forth that all the Jews in the kingdom are to be destroyed. And also, exactly as in the type, the King (God) will deliver the Jews into Antichrist’s hands for a set period of time -- "a time and times and the dividing of time," for three and one-half years (cf. Esther 3:10-11; Daniel 7:25). There though will be more to the matter in the antitype than simply a monotheistic people refusing to worship this man. And this is related in the type in Esther, along with other Scripture, as well. Haman’s charge against the Jewish people was brought about by Mordecai’s refusal to bow and worship, knowing that this same attitude would be exhibited by the entire monotheistic nation. But the charge which he brought before the king, in order to bring about the destruction of the Jews throughout the kingdom, was stated in a different manner. He went back to the root of the matter: "And Haman said unto the king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them. If it please the king, let it be written [in laws governing the kingdom] that they may be destroyed..." (Esther 3:8-9 a). Antichrist, seated on Satan’s throne, will bring this same charge against the Jewish people yet future (individuals scattered throughout his kingdom, whose laws are diverse). This was a charge brought against Daniel, resulting in his being cast into the lions’ den. "The law of his God," which he kept, was different than "the law of the Medes and Persians." And neither law could accommodate the other in this respect, for neither the law of God nor the law of the Medes and Persians could be changed or altered (with this unchangeableness of the law of the Medes and Persians typifying the unchangeableness of the law of God within one facet of the overall type [cf. Daniel 6:5; Daniel 6:8; Daniel 6:15]; Psalms 12:6; Psalms 138:2; Malachi 3:6; Luke 4:4; Luke 4:8; Luke 4:10; 1 Corinthians 10:11). Then, the three Hebrews who had previously refused to worship the image which Nebuchadnezzar had set up in the plain of Dura relates the other side of the matter from Esther -- having to do with worship, as well as law (Daniel 3:17-18). The Israelites will refuse to worship Antichrist. And, at this time, because of the resulting genocidal activities of Antichrist, the Israelites will begin their return back to a law different than laws governing the Gentiles, one which cannot be changed or broken. The law governing the Jewish people during both Daniel’s and Esther’s day was the old covenant given through Moses. This covenant, along with the new covenant which will one day be made with the house of Israel, always has been and always will be diverse from laws among the Gentile nations. And this is a major realm in which Antichrist will seek to bring about changes as he attempts to destroy the Jewish people. According to Daniel 7:25, Antichrist will seek to change both "times and laws"; and, continuing from this statement, apart from any break in the thought, the text goes on to reveal that the Jewish people will be delivered into Antichrist’s hands (exactly as in Haman’s day), for "a time and times and the dividing of time." Thus, contextually, his seeking to bring about a change in "times and laws" can only have to do with things relating to the Jewish people. The Jewish people were delivered into Haman’s hand by the king; and, yet future, they will be delivered into Antichrist’s hand by the one whom the king typified, by God Himself. In that future day, God will deliver the Jewish people into Antichrist’s hand for the last three and one-half years of the Tribulation. "And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews’ enemy. And the king said unto Haman, The silver is given to thee, the people also, to do with them as it seemeth good to thee" (Esther 3:10-11). And during this three and one-half-year period, as Antichrist seeks to bring about the destruction of the Jewish people, he will seek to bring about a change in both times and laws which God has established. He will seek to prolong the time in which these Jewish people have been delivered into his hand (prolonging the Times of the Gentiles), and he will seek to bring about a change in laws which God has established (allowing Gentile law to continue, as he seeks to extend the period surrounding the Times of the Gentiles as well). But this man will utterly fail. He will be brought to the same end as the Assyrians, the Amalekites, and other Gentile nations in the past. God has established times and laws, integrally associated with His plans and purposes surrounding the Jewish people; and man can no more bring about a change in these times and laws than he can bring about the destruction of the Jewish people. Antichrist though, seated on Satan’s throne, will show the folly of the fullness of that which characterizes both Satan and fallen man, by raising his hand against God, against His Word, and against His people. And, relative to the whole of the matter, it has been written in God’s unchangeable Word: "But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. Hitherto is the end of the matter..." (Daniel 7:26-28 a). Israel Brought to the Place of Repentance All these things having to do with Antichrist’s reign, shown in the type in Esther (among other types), will occur for a Divine purpose. God will deliver the Jewish people into Antichrist’s hands, for a period of time, in order to bring His plans and purposes surrounding Israel to pass. The Jewish people, in that coming day, will be brought to the same position, through the same means, as seen in that which God allowed to occur during Moses’ day. During Moses’ day, through the genocidal actions of the Assyrian Pharaoh in Egypt -- which God allowed, delivering His people into the Assyrian’s hands for a period of time -- the Jewish people were brought into such dire straits that they were left without a choice other than to call upon the God of their fathers for deliverance. And this resulted in God sending Moses back to Egypt (always a type of the world in Scripture) to deliver His people, as God will send the One greater than Moses back to deliver His people (scattered throughout the world) when this entire matter is repeated in the antitype. The Jewish people calling upon the God of their fathers during Moses’ day, in the Book of Exodus, is seen again in Biblical typology in the Book of Esther, presenting another facet of the complete picture. The Jewish people during Esther’s day not only arrayed themselves in sackcloth and ashes (portending repentance in the antitype [cf. Jonah 3:5-10]), but Esther is seen going in before the king himself, to beseech the king on behalf of her people. During a yet future day, God will deliver the Jewish people into Antichrist’s hands, for a set period of time, in order to bring them to the place seen in both the Books of Exodus and Esther. And when the Jewish people are brought to this place and do that revealed in these two types -- repentance, followed by their calling upon the God of their fathers -- they have a promise, from God Himself, which He will then fulfill: "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land" (2 Chronicles 7:14). God, however, will not fulfill this promise until the conditions in the promise have been met. And He will use Antichrist to bring Israel to the place where the Jewish people will be left without a choice other than to meet these conditions. In this respect, God is able to use even "the wrath of man" to praise Him as He brings His plans and purposes to pass, in spite of all the finite folly surrounding man’s wrath (Psalms 76:10; cf. Psalms 76:2). 1) Chronology of Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32 As the ten chapters in the Book of Esther center mainly around three and one-half years of Jewish history yet future -- the last three and one-half years of Daniel’s Seventieth Week -- the chapters detailing these events, in a type-antitype framework (Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32), themselves, center mainly around a very limited time within this three and one-half-year period. These chapters center mainly around that which will occur very near the end, and at the end, of this time. Esther 3:1-15 provides details concerning that which God would have man to know from this book about Antichrist’s reign. This chapter centers around God’s wrath surrounding the Jewish people being brought to an apex through the reign of Antichrist. And it will be brought to an apex beginning with God positioning this man on Satan’s throne. And when this occurs, that which God has been setting the stage for throughout 3,500 years of Gentile persecution -- 2,600 years during the Times of the Gentiles -- will be brought to fruition in the short space of three and one-half years. The Jewish people, as revealed in this chapter, will be delivered into this man’s hands; and all of the other things set forth in this chapter will be brought to pass in the antitype as well. These things, according to this chapter, will center around the world worshiping Antichrist, the Jewish people refusing to worship this man, and the Jewish people resultingly coming under the sentence of death. Then, Esther 4:1-17, the Jewish people are seen being brought to the place where they array themselves in sackcloth and ashes (depicting repentance in the antitype [cf. Jonah 3:5-10]), with Esther in the following chapter going in before the king himself because of the dire straits in which the Jewish people found themselves. In this respect, chapter four begins with events foreshadowing that which will occur very near the end of Daniel’s Seventieth Week. It will be near the end of this period of time that the Jewish people will find themselves in such dire straits under Antichrist’s reign (exactly as the Jewish people found themselves during Haman’s day) that they will have no choice other than to do that foreshadowed by the Jewish people in Esther 4:1-17 and Esther 5:1-14. Then Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32 simply foreshadow that which will subsequently occur when the Jewish people have been brought to the place depicted by an arrayal in sackcloth and ashes, calling upon the God of their fathers (previously seen in Esther 4:1-17, Esther 5:1-14). Thus, Esther 3:1-15 alone covers all of the time in the last half of Daniel’s Seventieth Week. Events in this chapter bring about the sequence of events seen in subsequent chapters. And the remaining chapters associated with this three and one-half-year period of time (Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32) have to do with events which will occur very near the end, and at the end, of the time in which the Jewish people have been delivered into Antichrist’s hands, not with events occurring throughout this entire period. 2) Then Will I Hear from Heaven When the Jewish people have been brought to the place depicted by an arrayal in sackcloth and ashes, calling upon the God of their fathers, then God will hear from heaven and intervene on their behalf. Until then, there will be no such intervention. Until then, trouble at the hands of the Gentiles will ensue for the Jewish people -- trouble which will be brought to an apex under the reign of the one whom Haman in chapter three typifies. But, when that foreshadowed by events in Esther 4:1-17 and Esther 5:1-14 come to pass, the latter part of that which God stated in 2 Chronicles 7:14 will come to pass as well. God will hear from heaven, forgive the Jewish people, and heal their land. And, in the process of this occurring, that seen in Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32 will come to pass as well. God goes into great detail in these four chapters to outline Haman’s fall, which foreshadows Antichrist’s fall. As it occurred in the type, so will it occur in the antitype. Haman’s fall came about through the king’s intervention on behalf of the people whom this man had sought to destroy; and Antichrist’s fall will come about through God’s intervention on behalf of the people whom this man will seek to destroy. ======================================================================== CHAPTER 28: 02.06. THE KING'S HAND TURNS ======================================================================== 6 The King’s Hand Turns Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house: and the king sat upon his royal throne in the royal house, over against the gate of the house. And it was so, when the king saw Esther the queen standing in the court, that she obtained favor in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre. Then said the king unto her, What wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom (Esther 5:1-3). Esther 3:1-15 began with Haman’s promotion to a position of power in the kingdom, directly under the king. In this position of power, Haman was to be accorded honor and worship. And, in keeping with the custom among many Gentile nations of that day, it is evident from the text that Haman was apparently viewed in a divine manner. Haman being viewed in this manner would account for the different things which transpired in the chapter. First, Mordecai refused to bow before Haman and worship him, though it was customary among the Jews of that day to recognize and honor individuals holding high positions of power (cf. 2 Samuel 14:4; 2 Samuel 18:28; 1 Kings 1:16). Then, because of Mordecai’s refusal to bow and worship, Haman reacted in a manner which went far beyond Mordecai’s actions alone. Haman, because of Mordecai’s refusal to bow and worship, sought to slay not only Mordecai but all of the Jewish people dispersed throughout the kingdom. Haman knew that the Jews in the kingdom followed laws which were different than the laws of the Medes and Persians. Further, he could only have known that the Jews were a monotheistic people, and the laws which they followed were the laws of their God. And, knowing these things, he knew that all of the Jews in the kingdom which he controlled under Ahasuerus, following the laws of their God, would do the same thing which Mordecai had done. They, as well, would refuse to bow before him and worship. And, as a result, Haman issued a decree, validated by the king, that all of the Jews throughout the kingdom were to be slain. Following this, beginning Esther 4:1-17 and leading into Esther 5:1-14, the Jewish people are seen reacting to this decree. Because of Haman’s decree, and the dire straits in which this decree left the Jewish people, Jews throughout the kingdom arrayed themselves in sackcloth and ashes; then the queen, arraying herself in royal apparel (proper apparel [cf. Esther 4:2]), entered into the inner court of the King’s house and appeared in the king’s presence on behalf of the Jewish people. And it is at this point in the book that matters began to change rapidly relative to both Haman and the Jewish people. In one respect, Haman, at this time, is seen at the height of his power. He is seen possessing everything, with the fate of the Jewish people resting in his hands. But in another respect, Haman, at this time, is seen nearing the end of his power. He is seen about to lose everything, with the Jewish people about to be delivered from his hands. Then, beyond that, the Jewish people at this point in the book are seen as a people who, following deliverance, are about to come into possession of all that which Haman possessed -- his house, and his position in the kingdom (Esther 8:1-7; Esther 10:3). In the latter part of Esther 5:1-14 -- after the Jewish people had arrayed themselves in sackcloth and ashes, and after the queen had gone in before the king -- Haman called attention to that which he now possessed, in his exalted position. He spoke of the glory of his riches, his large family (which included ten sons), his position in the kingdom above all the other princes, and his being the only person in the entire kingdom whom the queen had invited (with the king) to a banquet (Esther 5:11-12). But there was one problem insofar as Haman was concerned, which, until the matter was resolved, canceled out everything else: "Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate" (Esther 5:13; cf. Esther 5:9). The Jews in the type, in the person of Mordecai, were seen as a people whose laws were different than the laws of the Medes and Persians. They would not bow down and worship Haman, which brought about his wrath. But the entirety of the matter is brought to an apex because of a position in which Mordecai is continually seen to occupy in the book -- seated in the king’s gate. And this fact, combined with the former, was something which could have only been uppermost in Haman’s thinking after the Jews had been brought to the place where they are seen arraying themselves in sackcloth and ashes, along with the queen appearing before the king (arrayed in royal garments) on the Jew’s behalf. In the antitype, matters will be exactly the same. The Jews will be seen as a people whose laws are different than the Gentile nations. They will not bow down and worship Antichrist, which will bring about his wrath. But, as in Haman’s day, the entirety of the matter will not be brought to an apex because of any attitude which the Jews may have toward Antichrist, his ascribed deity, and their laws. Rather, it will be brought to an apex because of the position which the Jews will hold -- seated in the King’s gate. And this fact, combined with the former, will have to be something uppermost in Antichrist’s thinking after the Jewish people have been brought to the place where they will have no choice but to call upon the God of their fathers (in complete accord with the type, seen in both Mordecai’s and Esther’s actions). This entire scene in the antitype will begin to occur near the end of the Tribulation, for it will only be at this time (with the Jewish people having almost completed their passage through "the time of Jacob’s trouble" [Jeremiah 30:7], having endured Antichrist’s wrath for almost three and one-half years) that the Jewish people will be brought to the place of repentance. Thus, it will be at this time that Antichrist will be seen in the antitype viewing himself at the height of his power, as Haman in Esther chapters three through five. Yet, exactly as in Haman’s case, he will know that all of this power and prestige will avail him nothing as long as Israel continues in existence, seated in the King’s gate. Antichrist, as Haman, will initially vent his wrath upon the Jewish people because of their refusal to worship him. But also, exactly as in the type, Antichrist’s wrath will be exhibited in its fullness because of the position held by the Jewish people within God’s economy -- the ones seated in the King’s gate. Or, as ultimately seen through Esther, it would be the ones crowned and arrayed in royal apparel (who, alone, are destined to enter into the inner court of the King’s house on the third day [Esther 5:1; cf. Hosea 6:1-2], clothed in royal apparel, for no one will be able to enter clothed in sackcloth [Esther 4:2]). It was at this time that Haman vented his wrath against the Jewish people in all its fullness by building a gallows upon which he planned to impale Mordecai; and it will be at this time, in the antitype, that Antichrist will vent his wrath against the Jewish people in a manner causing conditions to ultimately become such that "except those days should be shortened, there should no flesh be saved" (Matthew 24:22). It will also be at this time, through Gentile persecution which has lasted for centuries and millenniums, that the Jewish people will finally be brought to the place where God has been working to bring them. And, once the Jewish people have been brought to this place, God will step in and begin to rapidly bring about changes. As things began to rapidly change for both Haman and the Jewish people at this point in the type, so will it be in the antitype. Why? The answer, whether type or antitype, is the same. In the type, Haman had raised his hand against the Jewish people, bringing them to the place where they had arrayed themselves in sackcloth and ashes, with the queen going in before the king (on the third day, arrayed in royal apparel) on their behalf. And in the antitype, Antichrist will raise his hand against the Jewish people, bringing them to the place of repentance, a place where the Jewish people (who are to appear before the King on the third day, arrayed in royal apparel) will have no choice but to call upon the God of their fathers. In the preceding respect, God brought two things to pass in the type: 1) Haman had filled his cup of iniquity, which God had both measured and allowed (cf. Genesis 15:16); and 2) the Jewish people, through God delivering them into Haman’s hands, for a time, had been brought to the place in which God had promised to intervene on their behalf (cf. Exodus 2:23-25; Exodus 3:9-12; Leviticus 26:39-42). Haman’s wise men, along with Haman’s wife, possibly summed up and stated the whole of the matter best after Haman began his fall. And because of the nature of their statement, as it pertained to the issue at hand, the Holy Spirit saw fit to move the writer of this book to record the statement for all to read, throughout all time: "If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him" (Esther 6:13 b). And the antitype will be no different, with the statement from Esther 6:13 b applying equally to Antichrist and the Jews in that coming day as it applied to Haman and the Jews over twenty-four hundred years ago. When Antichrist, through venting his wrath upon the Jewish people, causes them to come to the place of repentance toward God (the place to which God will bring them through delivering them into Antichrist’s hands, for a time, allowing Antichrist to vent his wrath upon them), things will begin to change rapidly. Antichrist’s fall will begin at this point and will occur in the same rapid and complete manner seen in Haman’s fall. This last king of Babylon will be as Nebuchadnezzar at the time of his fall (the first king of Babylon during the Times of the Gentiles). Or he will be as Belshazzar at the time of his fall (the last king of Babylon during that period covered by the first part of Daniel’s image -- the head of gold). Nebuchadnezzar was at the height of his power when he lifted up his eyes and said, "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty?" (Daniel 4:30 b). But before the king had even finished speaking, a voice from heaven revealed that the kingdom would be taken from him and that he would be driven out into the field, among the animals, to live and to eat grass, for seven years (a complete period of time). And the same hour God brought the matter to pass, exactly as He had revealed to Nebuchadnezzar (Daniel 4:33). And Belshazzar, during what could possibly be considered the height of his reign, not only defiled vessels taken from the temple in Jerusalem at a drunken feast in Babylon but, at the same time, praised "the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know." And Belshazzar, also at this time, failed to acknowledge and glorify the God responsible even for his very life -- the One responsible for man’s "breath," which provides life (Daniel 5:1-4; Daniel 5:23; cf. Genesis 2:7). At the very time that these things were occurring, God stepped in and began to rapidly bring about changes. God first revealed a message of doom through the fingers of a man’s hand writing four words upon the wall -- "Mene, Mene, Tekel, Upharsin" (words interpreted for the king by Daniel, a Jew [Daniel 5:5; Daniel 5:25-28; cf. Psalms 147:19-20]): God had numbered and finished Belshazzar’s kingdom, Belshazzar had been weighed in the balances and had been found wanting, and his kingdom had been divided and given to the Medes and the Persians. Then, that very night, bringing matters to pass in complete accord with that which had been written upon the wall, two things were taken from Belshazzar -- his breath, and his kingdom. Belshazzar was slain; and the kingdom passed into the hands of the Medes and the Persians, setting the stage for later events as seen in the Book of Esther (vv. 30, 31). Belshazzar hadn’t learned the lesson from Nebuchadnezzar’s previous experiences along similar lines. Rather, he made similar mistakes and paid a similar price. And Antichrist will not have learned the lesson through Haman’s previous experiences in the type. Rather, he, in the antitype, will make exactly the same mistakes and will pay exactly the same price which Haman made and paid. Thus, God will bring matters to pass in a similar swift manner for the last king of Babylon as He did for Nebuchadnezzar and Belshazzar. And God will bring matters to pass for Antichrist, in the antitype, in exactly the same swift manner as He did for Haman in the type. One simply cannot do that which Haman did and escape God’s wrath. If a person could, God, by allowing such to occur, would be violating that which He has set forth in His unchangeable Word -- an impossibility (cf. Genesis 12:1-3; Psalms 12:6-7; Psalms 138:2). And, on the same basis, one simply cannot do that which Antichrist will do and escape God’s wrath. When Antichrist raises his hand against the Jewish people in that coming day, his fate, as Haman’s in the type, will be sealed. (Though God is not dealing with Israel on a national basis during the present dispensation, the principles which God has set forth in His Word surrounding Israel must not only remain true and valid but must remain in effect as well [e.g., Genesis 12:2-3]. And, with that in mind, note something which will illustrate this matter, regardless of the dispensation or time. World War II in Europe [1939-1945] was not lost by Germany in 1945. Rather, this war was lost years earlier -- 1938 or earlier -- when the Third Reich began to raise its hand against the Jewish people throughout Europe. Germany’s fate was sealed in the ’30s, with the war lost at a time before it even began. The 1945 date simply marks the time when God completed an out-working of the principles set forth in His Word, with the Third Reich lying in ruins because of their previous anti-Semitic policies and actions.) God will allow Antichrist to exercise power over the Jewish people for a time, as seen in Haman’s exercise of power over the Jewish people for a time in the type. But, when God’s plans and purposes for allowing this to occur have been brought to pass, exactly as seen in the type, things will begin to change rapidly. That is to say, when God has used Antichrist’s wrath to bring His Own plans and purposes to pass -- God using man’s wrath to effect praise (Psalms 76:9-10) -- then things will begin to change rapidly. And when these things do begin to change, Antichrist, at the zenith of his power, is going to suddenly and swiftly not only find himself removed from power but he will find himself, as well, in the same position which he had sought for the Jewish people. And, again, this will occur exactly as in the type. A Crown of Twelve Stars Both Mordecai seated in the gate and Esther seated on the throne are positions referred to over and over in the Book of Esther (e.g., Esther 2:17, Esther 2:19, Esther 2:21; Esther 4:2; Esther 5:1, Esther 5:9, Esther 5:12-13; Esther 6:10, Esther 6:12; Esther 7:5). And "the gate," as "the throne," points to a place of regality in the kingdom. Both point to two different facets of the same thing (ref. Chapter III). The Book of Esther deals with God’s wrath from a two-fold perspective. The book deals with the purpose for God’s wrath (to bring Israel to the place of repentance), and the book deals with the position which Israel has been called to occupy (regal). And God’s manifested wrath in this two-fold manner is dealt with in an integrally related fashion in the book. That is, God is manifesting His wrath in this manner in order to bring Israel to the place of repentance; and Israel is being brought to the place of repentance in order to realize her calling, which is regal -- appearing in the King’s presence, on the third day, arrayed in royal apparel. In the type in the Book of Esther, Mordecai is seen seated in the king’s gate and Esther is seen crowned as queen at the same time Haman occupies power under the king. How could this possibly foreshadow that which will occur in the antitype, for Israel (typified by both Mordecai and Esther) will occupy power only after Antichrist (typified by Haman) has been put down? The answer can be found in Revelation 12:1-17, comparing Scripture with Scripture. Note how this chapter begins: "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars" (Revelation 12:1). It is evident from subsequent revelation in the chapter that the "woman" represents Israel [Revelation 12:4-6, Revelation 12:13-16; cf. Matthew 24:15-22]. After Satan (represented by "a great red dragon" [Revelation 12:2-3, Revelation 12:7-9, Revelation 12:13]) has been cast out of heaven near the middle of the Tribulation, he is seen centering his attention upon Israel, ready to devour the nation’s child at birth -- the "man child" -- which Israel will bring forth at this time (which, contextually, can only be the 144,000 from Revelation 7:1-17; Revelation 14:1-20 [Revelation 7:5, Revelation 7:17; cf. Matthew 24:8; Matthew 24:14; Mark 13:8; Mark 13:10; Revelation 11:13; Revelation 14:1-4]). Note that the woman (Revelation 12:1), during the time that Antichrist is in power, seated on Satan’s throne (Revelation 12:3; cf. Revelation 13:2), is seen crowned. In fact, exactly as in the Book of Esther, both Israel and Antichrist are seen associated with regality at this time. But note that there is a difference in the regality in the antitype, which would be the same difference seen in the positions occupied by Mordecai and Haman in the type. In the type, though Mordecai is seen seated in the king’s gate, he didn’t actually hold a position of power in the kingdom. This continued reference to his position at the king’s gate portended the position which he was about to hold. In the antitype, matters are exactly the same. Though Israel is seen crowned at the time Antichrist reigns, Israel will not actually be exercising regal power at this time. Rather, the twelve-starred crown upon the woman’s head portends the position which Israel is about to hold, with "twelve" being the number of governmental perfection. There are two words used for crown in the Greek text of the first three verses of Revelation chapter twelve. The word used in verse one, relative to the crown upon the woman’s head, is stephanos. And the word used in verse three, relative to the seven crowns upon the seven heads associated with the dragon, is diadema. The change in words for "crown" in the text reveals one thing: Israel, at this time, will not be occupying the throne and exercising regality. Rather, Antichrist, at this time, will be occupying the throne and exercising regal power. The crown upon the woman’s head, depicted by the word stephanos, shows that the woman is destined to occupy regal power. But crowns upon the seven heads associated with the dragon (Antichrist will be the seventh head, incorporating all which preceded in the first six), depicted by the word diadema, show these seven heads not only in a regal capacity but actually occupying regal power at this time (in the person of the seventh head -- Antichrist). (For additional information concerning the use of stephanos and diadema in the preceding respect, refer to the Appendix. Also, see the author’s book, JUDGMENT SEAT OF CHRIST [reprint edition], Chapter XII.) Then, aside from viewing the matter in the preceding respect through Mordecai alone, that seen through Esther seated on the throne depicts another facet of the type. Note that Esther reveals herself to be a Jew only when it is time for Haman to be put down (at the end of two days, on the third day [cf. Esther 5:1; Esther 7:4-6; Hosea 6:1-2]), which was following the Jewish people’s appearance in sackcloth and ashes and Esther’s appearance before the king. It will be at this time in the antitype when the stephanos upon the woman’s head will change to a diadem (similar to Christ appearing in Revelation 19:12 with diadems upon His head rather than crowns depicted by the word stephanos [as in Revelation 14:14], immediately before Antichrist is put down). Thus, the manner in which regality is seen relative to Israel in the type (not only through Esther but through Mordecai as well) is in complete keeping with the antitype. It has to be, for the type foreshadows that which will occur in the antitype, and the antitype must follow the type in exact parallel and detail. This is simply the way in which God chose to deal with two different aspects of the same thing, from type to antitype. Favor in the King’s Sight The stage is set in Esther 4:1-17 and Esther 5:1-14 for that which is about to occur -- the Jewish people being brought to the place where they array themselves in sackcloth and ashes, along with Esther appearing before the king (arrayed in royal apparel) on behalf of the Jews in the kingdom. Then, in Esther 6:1-14 and Esther 7:1-10, things begin to rapidly transpire in a completely different manner than in the past -- things which in a very short period of time carry Haman from the top to the bottom. Haman suddenly finds his world turned upside-down. The sequence begins with Haman holding a high regal position directly under the king, a position to which the king himself had elevated him; and, in this position, the fate of the Jewish people had been placed in his hands. Then, all at once, by command of the king, Haman found himself being humiliated at the hands of a Jew; and he was powerless to do anything about the matter (Esther 6:10-12). And shortly after that, Haman found himself in particular circumstances, which resulted in his being impaled upon a gallows at the command of the king, because of a Jew; and, again, Haman was powerless to do anything about it (Esther 7:6-10). But why did these things occur? Why were matters so completely turned around? The answer is given in the Book of Esther and elsewhere in Scripture. This complete change occurred because of two things: 1) that which the Jewish people did, and 2) God keeping his promises to the Jewish people. 1) "What Is Thy Request?" There is really nothing more fundamental in the study of the Jewish people in Scripture than that which is outlined in the Book of Esther. But how many Christians know and understand these things? Or, how many Jews know these things, or are willing to admit them? Or, how many Gentiles (and, yes, even many Christians) know why they are singling the Jewish people out for persecution? The answer to the questions is simply, very few to none. Very few Christians have any understanding at all concerning that which Scripture teaches concerning Israeli persecution; the Jewish people, spiritually dead, are in no position to either understand or admit the truth about Israeli suffering at the hands of the Gentiles; and the Gentiles, also spiritually dead, along with being alienated from "the commonwealth [’citizenship’] of Israel" (Ephesians 2:12), are in no position to understand that which they are doing as well. But the simple truth of the matter has been set forth in God’s unchangeable Word for all to see. Down through the centuries God has allowed the Jewish people, because of their disobedience, to be dispersed among and persecuted by the Gentile nations. The matter surrounding Israel’s persecution by the Gentiles -- past, present, and future -- is that simple. And to deny this would be to deny the Word of God, for this is exactly what God promised would happen in Leviticus chapter twenty-six and Deuteronomy chapter twenty-eight if the Jewish people did not obey His voice. And disobedience is the direction which the Jewish people took. Then, God, in complete accord with His Word, uprooted and drove His people from their land and scattered them among the Gentiles, where they have found no rest. And dispersed among the nations in this manner, they have been, are being, and will continue to be persecuted by these same nations, until... And the thought of the Jewish people being dispersed among and persecuted by the Gentiles, until, presents the other side to the matter. God has allowed, continues to allow, and will continue to allow this persecution to occur at the hands of the Gentiles, for a purpose. God has delivered His people into the hands of the Gentile nations, to effect their ultimate repentance, in order that His plans and purposes concerning Israel might ultimately be realized. And to bring this about will take more than 6,000,000 Jews being slain in the death camps in Europe. It will take that which -- except for the Jewish people’s repentance and God’s intervention -- would seemingly bring about the very destruction of the nation itself, at the hands of a man seated on Satan’s throne. This is why God will deliver the Jewish people into this man’s hands for three and one-half years. Through this man’s actions, that which occurred in Europe over fifty years ago when 6,000,000 Jews were slain during a period of about seven years will pale by comparison. This man will slay approximately twice as many Jews as the Third Reich did in less than half the time (note that the days forming his three and one-half-year reign of terror will be shortened [Matthew 24:22]). And, he won’t stop with Europe or the Middle East. He will seek to do to the Jews worldwide that which God did in the past to the Amalekites and Assyrians. It will take this type Gentile persecution to bring the Jewish people to the place seen during Moses’ Day, when they were forced to cry out to the God of their fathers; it will take this type Gentile persecution to bring the Jewish people to the place seen in Esther chapters four and five, where the Jews arrayed themselves in sackcloth and ashes, along with Esther going in (arrayed in royal apparel) before the king. All of these things, foreshadowed by these two types, will occur in the antitype at a future date, under the reign of the future Assyrian, for a purpose. This is what individuals don’t seem to understand about Jewish persecution at the hands of the Gentile nations -- past, present, or future. But this is so fundamental to any correct Biblical interpretation surrounding Israel that it cries out to be understood, by Christian and Jew alike (even though the Jew is spiritually dead). But the preceding is simply not the case, in either instance. Christians are interested in other things, even if Israel is involved in their thinking. And the Jewish people, as well, are interested in other things. But all of that is immaterial, for the entire matter concerning how God has decreed that His plans and purposes surrounding Israel will be worked out has been set. And matters will come to pass exactly as God has stated in His Word. 2) "It Shall Be Even Given Thee..." God has been working with the Jewish people through centuries and millenniums of time in order to bring them to one place, for one purpose. That place has to do with their repentance, and that purpose has to do with regality. The means which God will use to bring Israel to this place is seen in Esther 3:1-15; Israel being brought to this place is seen in Esther 4:1-17 and Esther 5:1-14; then, that which God will then do, along with God’s purpose for bringing Israel to this place, is seen in succeeding chapters (Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3). When Israel has at last been brought to this place, their request for deliverance will be heard. It was only at this point in the type that the king asked, "What is thy request"; and it was only at this point in the type that the king said, "It shall be even given thee..." In like manner, it will only be at this point in the antitype that the King will ask, "What is thy request"; and it will only be at this point in the antitype that the King will say, "It shall be even given thee..." Haman was put down, and Antichrist will be put down. The house of Haman was given to a Jew, and the house of Antichrist will be given to the Jews. Deliverance was provided for the Jewish people, and deliverance will be provided for the Jewish people. And a Jew occupied the position which Haman had occupied, and the Jewish people will subsequently occupy the position which Antichrist will occupy. This is what the Book of Esther is about -- God, through His means, in His time, bringing His people to the place which they were called to occupy in the beginning, the place which they are seen occupying at the end of this book. ======================================================================== CHAPTER 29: 02.07. HAMAN'S FALL FROM POWER ======================================================================== 7 Haman’s Fall from Power Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the King’s gate. ...If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him (Esther 5:13; Esther 6:13 b). Haman, in Esther 5:1-14, is seen at the height of his power, with the Jewish people having been delivered into his hands. Then, matters in both respects began to suddenly and swiftly change. Through commands of the king, Haman was first humiliated at the hands of a Jew; and there was nothing whatsoever that he could do about the matter. Then Haman found himself under the sentence of death and impaled upon a gallows because of a Jew; and, again, there was nothing whatsoever that he could do about the matter. Then, if that wasn’t enough, all which Haman possessed -- his house, and his position in the kingdom -- ultimately passed into the hands of the Jews. And bringing matters to pass after this fashion was something completely out of his hands as well. Though he possessed power directly under the king, he was powerless to effect any type change in the direction which matters took at this time. What precipitated Haman’s fall, particularly the manner in which it occurred? The answer is very simple. Haman made a fatal mistake upon his rise to power, setting in motion a particular course of events. Haman not only raised his hand against the Jewish people but, in the process, he went to extreme measures and sought to destroy all the Jews in the kingdom. And this not only sealed Haman’s fate at the outset, but it sealed Haman’s fate in a particular manner. The laws of the harvest came into view for Haman at this time. A person not only always reaps the same thing which he sows -- like for like -- but he also always reaps more than he sows. As in Hosea 8:7, if he, in like fashion to Haman, sows "the wind," he will reap "the whirlwind" (the word translated "whirlwind" is in an intensive form in the Hebrew text, pointing to a violent, tornadic-like whirlwind). And these laws of the harvest relate not only to curses but to blessings as well -- "...I will bless them that bless thee, and curse him that curseth thee..." (cf. Genesis 1:11-12; Genesis 1:21; Genesis 1:24-25; Genesis 12:1-3; Proverbs 22:8; Matthew 13:8; Luke 19:13-24; Galatians 6:7-9). According to Genesis 12:3 (which has to do with the descendants of Abraham through Isaac and Jacob), in the light of the laws of the harvest, two things are in view: 1) God will abundantly bless individuals because of their positive treatment of the Jewish people, or 2) God will bitterly curse individuals because of their negative treatment of the Jewish people (cf. Matthew 25:31-46). Thus, Haman could not escape reaping that which he had sown in this respect; nor can anyone else, for no one can escape set laws which God has established. Haman could not simply be removed from power, with that being the end of the matter. Rather, his fall must show a reaping in keeping with established laws of the harvest. He must not only reap that which he had sown but he must also reap more than he had sown, "in due season" (which points to another law of the harvest -- reaping occurs at a set time, following the sowing). In connection with a reaping of this nature, there is an irony seen in Haman’s experiences in the Book of Esther, which will be duplicated in Antichrist’s experiences in the antitype. Haman’s fall occurred "in due season," resulting from that which he had sown. Haman, through anti-Semitism of the worst kind -- attempted genocide -- brought the Jewish people to the place where they, in turn, brought about his downfall. Instead of destroying the Jewish people, Haman brought them to a place which, because of the identity of and God’s promises to the people whom he had sought to destroy, resulted in his own destruction. God, in order to bring His plans and purposes surrounding the Jewish people to pass, delivered the Jewish people into Haman’s hands, for a time. And Haman, through attempted genocide, brought the Jewish people into the very place which not only resulted in their deliverance but in his destruction. Haman brought the Jewish people to the place where Jews throughout the kingdom arrayed themselves in sackcloth and ashes, along with Esther appearing before the king on behalf of her people. Then, with the king acting on behalf of the Jewish people, things began to change. And this change was both sudden and rapid. In the antitype, God, in order to bring His plans and purposes surrounding the Jewish people to pass, will deliver them into Antichrist’s hands, for a time (for three and one-half years). And Antichrist, through attempted genocide, will bring the Jewish people into the very position which will not only result in their deliverance but in his destruction. Antichrist will bring the Jewish people to the place where Jews throughout his worldwide kingdom will have no choice other than to repent and turn from their disobedience (foreshadowed by the Jewish people in the type arraying themselves in sackcloth and ashes [cf. Jonah 3:5-10]); and the Jewish people in that day will call upon the God of their fathers for deliverance (foreshadowed by Esther appearing before the king and subsequently petitioning the king on behalf of her people). When these things occur, the King will not only hear and remember but will also act on behalf of the Jewish people. And changes will then begin to occur, in a sudden and rapid manner. Haman fell under God’s judgment at the very beginning, at the time he raised his hand against the Jewish people, with the magnitude of that judgment being determined by the laws of the harvest. And, through his anti-Semitic policies and practices, Haman, in the end -- completely contrary to that which he had set out to accomplish -- brought about deliverance for the Jews and destruction for himself. And in a parallel, previous type in the Book of Exodus -- the Israelites in Egyptian bondage, under an Assyrian ruler -- exactly the same thing can be seen as set forth in the Book of Esther. The Books of Exodus and Esther simply present two word pictures of the same thing, from two different perspectives. And, in this respect, one will shed light upon and form commentary material for the other. Note how matters are presented in the Book of Exodus when the Israelites were brought into such dire straits that they had no place to turn other than to the God of their fathers. And the irony of the matter was the same as seen in Esther -- the one persecuting the Israelites would ultimately be responsible for both their deliverance and his own destruction: "...they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them. And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; And I am come down to deliver them..." (Exodus 2:23-25; Exodus 3:7-8). God, as seen in the type in the Book of Exodus, in the immediate future under Antichrist, will once again bring the Israelites into such dire straits that they will have no choice other than to call upon the God of their fathers. And, when this occurs, the Jewish people have the promise that God will hear, remember, and act -- as in the types, or as in God’s promises such as those in Leviticus 26:40-42 and 2 Chronicles 7:14. Antichrist, as the Assyrian during Moses’ day, or as Haman during Esther’s day, will bring the Jewish people into such dire straits that they will have no choice other than to do that seen in the types -- calling upon the God of their fathers, an arrayal in sackcloth and ashes, and a petitioning of the king on the behalf of the Jewish people (all foreshadowing different facets of that seen in Leviticus 26:40 2 Chronicles 7:14; Isaiah 1:16-19). And, exactly as in the types, God will then hear, remember, and act (as promised in Leviticus 26:42; 2 Chronicles 7:14; Isaiah 1:25 ff). In one type, the Israelites were delivered, and the power of Egypt was destroyed. In the other type, the Israelites were delivered, and Haman, along with his ten sons, were slain. And so will it be in the antitype. The Jewish people will be delivered; and Gentile world power, as it has existed for the past 2,600 years, will be destroyed through the overthrow of Antichrist and his ten-kingdom federation. Christ, personally, will appear and overthrow Antichrist and those ruling with him. The "Stone" (Christ) will smite the "image upon his feet" (feet having ten toes, pointing to Antichrist’s ten-kingdom federation, the final form of Gentile world power); and through this revealed means, the whole of Gentile world power, headed up under Antichrist in that coming day, will be destroyed. And Gentile world power, once destroyed, will "become like the chaff of the summer threshing floors," which the wind will carry away. Gentile world power, in that day, will pass out of existence; and the Stone which smote the image at its feet will become "a great mountain [kingdom]" and fill "the whole earth" (Daniel 2:34-35; Daniel 2:44-45). In this respect, as in the case of the Assyrian in Egypt during Moses’ day, or as in the case of Haman in the Medo-Persian kingdom during Esther’s day, so will it be in that future day when the last Assyrian, the latter-day Haman, arises in the world. God, through delivering the Jewish people into this man’s hands, for a time, will use this man to bring His plans and purposes to pass. Then, as in all past anti-Semitism, God will judge this man in exact accord with that which He has set forth in His Word (cf. Genesis 12:1-3). Haman’s End When things began to rapidly go awry for Haman, he was first humiliated at the hands of a Jew. And this was not humiliation at the hands of just any Jew. Rather, this was humiliation at the hands of the Jew who sat in the king’s gate, who had refused to bow and worship Haman. This was the Jew toward whom Haman had first vented his wrath, resulting in his ultimate fall and the Jewish people’s deliverance. God used this particular Jew to first humiliate Haman as his rapid fall from power began to occur. The "due season" for reaping was at hand, and there must not only be a reaping but it must be in complete keeping with God’s set laws surrounding the harvest. Haman had sown "the wind," and now he must reap "the [violent] whirlwind." Esther 3:1-15 records Haman’s rise to power and his exhibited hatred for the Jewish people, carried to the point of attempted genocide. Esther 4:1-17 and Esther 5:1-14 record the action which the Jewish people took, because of that which Haman had done. They arrayed themselves in sackcloth and ashes, and Esther appeared before the king on the Jewish people’s behalf. Then, in chapter six, suddenly matters began to change rapidly. Haman, in Esther 6:1-14, is seen appearing at the king’s house early in the day in order "to speak unto the king" about impaling Mordecai "on the gallows that he had prepared for him" the previous day (Esther 6:4). And he stood in the outer court at this time, making his presence known, awaiting a summons to appear in the king’s presence in order to make known his request. But the king hadn’t been able to sleep during the preceding night; and, to pass the time and keep up with events in the kingdom that he ruled, he had "the book of the records of the chronicles" brought into his chambers. Reading through these records, he ran across events surrounding Mordecai and that which he had done following Esther becoming queen (Esther 6:1-2). Mordecai had previously warned the king (through Esther) concerning a plot against him, recorded at the end of Esther 2:1-23 (Esther 2:21-23). The king made inquiry concerning that which had been done to reward Mordecai concerning this deed. And he was told that nothing had been done. The king immediately realized that the matter had not been handled properly at all, and he needed someone to rectify the existing situation. Looking for such a person to carry out his wishes along these lines, he asked, "Who is in the court?" And he was told, "Behold, Haman standeth in the court." Then, with Mordecai uppermost in both Haman’s thoughts and the king’s thoughts -- though for entirely different reasons -- the king said, "Let him come in" (Esther 6:3-5). After Haman had entered into the king’s presence, the king, before Haman could make know his request, asked Haman a question. The king asked, "What shall be done unto the man whom the king delighteth to honor?" And Haman, not knowing anything about that which had preceded, thought the king had him in mind. Haman, self-centered in the whole matter of things occurring in the kingdom, thought in his heart, "To whom would the king delight to do honor more than to myself" (Esther 6:6)? Haman had no idea that a Power far higher and mightier than existed in the kingdom -- the source of all power -- had begun a work which would reverse everything. It would lead first to Haman’s humiliation and death, and then it would culminate in the exaltation of the Jewish people. The king hadn’t been able to sleep during the previous night. The king, during this time, asked for "the book of the records of the chronicles." Then he found a particular place in the book where Mordecai’s deed was recorded. Why did this sequence of events occur at this particular time? The reason is evident. God, in His sovereign control of all events and circumstances, brought these things to pass. "...he that keepeth Israel shall neither slumber nor sleep" (Psalms 121:4). Nor would He allow the king to sleep, in order that the king might read and be made aware of that which Mordecai had previously done on the king’s behalf. And the king wouldn’t be allowed to sleep for another reason, seen in the type-antitype structure of the book. The king typified the One Who neither slumbers nor sleeps, with Israel in view in both the type and the antitype. And because of that seen in chapters three through five, God was about to act on behalf of the Jewish people, seen through the actions of the king. In this respect, the "due season" for Haman to reap that which he had sown was at hand. And Haman, reaping that which he had sown, began his sudden and rapid fall early in the day, immediately following a night in which both the king couldn’t sleep and Mordecai’s act had been brought to his attention. Then, all in the same day, Haman was humiliated at the hands of a Jew and subsequently slain because of a Jew. 1) Haman Humiliated Haman, believing that the king was talking about him when asking what should be done for the man whom the king delighted to honor, answered with the same self-centered mind-set seen in Satan’s previous actions when he had sought to exalt his throne (Isaiah 14:13-14). Haman, with himself in mind, said that the person should be arrayed in royal apparel, with a crown placed upon his head. Then he should be allowed to sit on the king’s own horse, with a noble prince leading the horse through the street of the city, proclaiming before the one seated on the horse, "Thus shall it be done to the man whom the king delighteth to honor" (Esther 6:6-9). Then, with the king’s next words, the bottom dropped out of Haman’s world. The king said to Haman, "Make haste, and take the apparel and the horse, as thou hast said, and do so even to Mordecai the Jew, that sitteth at the king’s gate: let nothing fail of all that thou hast spoken" (Esther 6:10). Haman had appeared in the king’s presence to speak with him about impaling Mordecai on the gallows which he had prepared for him only hours before. However, because of the previous intervention of the One Who never slumbers nor sleeps -- typified by the king, being unable to sleep -- the king was the first to raise an issue surrounding Mordecai (note God’s providential control of all things, typified by the king’s control of all things). Haman now had no choice other than to do as the king had commanded; and, being forced to follow the king’s command, Haman began his trip down a path of utter humiliation and no return -- first, at the hands of Mordecai, and then because of Esther. Haman, prior to his subsequently being removed from power via death, was forced to array Mordecai in royal apparel, see to it that he was seated on the king’s own horse, lead the horse through the street of the city, and proclaim before Mordecai, seated on the horse, that this was the one whom the king delighted to honor. Haman was forced to do this for the one whom the king knew was seated at his gate, the very one about to replace him in the kingdom, the one whom he had sought to impale on a gallows which he had built for that purpose. After Haman had done as the king commanded, two things are seen in the text: "And Mordecai came again to the king’s gate. But Haman hasted to his house mourning, and having his head covered" (Esther 6:12). Mordecai’s position at king’s gate portends regal power in the kingdom, which he was about to possess (ref. Chapter III); and this was portended in another respect by his being arrayed in royal apparel and being led through the street of the city on the king’s horse. Haman, before he was slain, was forced, by the king’s command, to openly demonstrate Mordecai’s connection with regality (the very power which he himself possessed) through carrying out that which he himself said should be done to the man whom the king delighted to honor. Haman, through being forced to carry this out, suffered a degrading humiliation, which could only have been vastly different than anything he had ever come close to experiencing prior to this time. And this happened in the life of a man at the height of his power, ruling directly under the king. Then, when Haman appeared at his home, mourning, with his head covered (humiliated in his own house), his wife and his wise men perhaps summed up and stated the whole of that which was occurring best: "If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him" (Esther 6:13 b). Haman, because of that which he had done to the Jews, was on the way down. He was in the process of reaping that which he had sown. And his reaping would not only be in exact keeping with that which he had sown and how he had sown, but it would occur, as well, in a rapid and concluding manner. 2) Haman Slain The next step in Haman’s fall is seen in chapter seven. Esther, through a sequence of events surrounding a royal banquet, brought about circumstances resulting in Haman’s death immediately after he had been humiliated at the hands of Mordecai. He was first humiliated at the hands of a Jew; now, later that same day, he was to be slain because of a Jew. It was while Haman spoke with those in his home concerning events which had occurred earlier in the day that the king’s servants appeared in order to hurriedly escort him to a banquet which Esther had prepared (Esther 6:14). Because of that which Haman had done, necessitating his reaping the violent whirlwind, God wasted no time moving him from the place of utter humiliation to the place of death. Haman, hurriedly escorted to the banquet, had another surprise awaiting him; and this again came at the hands of a Jew. This time though he wouldn’t be returning to his home with his head covered, to mourn. This time his lifeless form would be carried back to his house and impaled upon the very gallows that he had prepared for Mordecai. (The gallows was located "in the house of Haman" [Esther 7:9]. The term "house" is an all-inclusive term, indicating all which Haman possessed. The gallows was located somewhere on his property. Also, the normal use of a gallows in that day was not as an instrument of death itself but as a place where those already slain were to be impaled, as an open display of guilt, humiliation, etc. [e.g., Esther 9:10; Esther 9:13-14]. Haman was apparently slain before being impaled on the gallows. And being impaled upon the gallows, especially this particular gallows, would simply be a continuation of the humiliation which Haman had previously experienced -- humiliated in both life and in death, demonstrating publicly his guilt and shame.) The record of Haman’s death begins later on the same day that Haman had led Mordecai through the street of the city, the day following his building the gallows for Mordecai. Haman was with the king at the second part of Esther’s banquet of wine. And it was here that Esther made known her petition to the king, which had its origin in her appearance before the king in chapter five. The king had previously promised Esther that her request would be granted, even to the half of his kingdom (Esther 5:3). And Esther had told the king that her request would be made known at a banquet of wine which she would prepare for the king and for Haman. The first day, the king repeated his promise (Esther 5:6); but Esther delayed her request until the second day of the banquet (Esther 5:7-8), which is where chapter seven begins. Then, at the beginning of the banquet on the second day, the king again asked Esther about her request. And he once again promised that her request would be granted, even "to the half of the kingdom" (Esther 7:2). And Esther then made known her request: "If I have found favor in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request: For we are sold, I and my people, to be destroyed, to be slain, and to perish..." (Esther 7:3-4). The king, apparently startled, then asked Esther: "Who is he, and where is he, that durst presume in his heart to do so" (Esther 7:5 b)? And Esther answer, "The adversary and enemy is this wicked Haman" (Esther 7:6 a). The statement is short, simple, and concise; but it was all Esther needed to say. The one who had come "to the kingdom for such a time as this," the queen herself, had spoken. And though God could have effected deliverance for the Jews through another means, had He chosen to do so, He chose to do it this way (Esther 4:14). Now Esther’s part was done; and the remainder was left to the king. Haman, hearing this, was "afraid." But seeing the king’s reaction, he could only have become terrified. The king arose from his place at the banquet and, exhibiting wrath, walked out into the garden. And such an act by an Eastern king in that day could only mean one thing for the person responsible for his wrath -- judgment without mercy. Haman knew this, and he knew that he had only one recourse -- to turn to the queen herself, one now revealed to be among those whom he had sought to destroy. Haman fell down upon the couch where Esther was reclining at the banquet, to plead for his life. But when the king walked back in and saw this, matters only became worse. The king apparently interpreted this as an act of violence committed against the queen herself (Esther 7:7-8). The king asked, "Will he even assault the queen with me in the house?" And as the words went out of the king’s mouth, "they covered Haman’s face" -- an act which portended impending execution (Esther 7:8 b, NASB). Then the king’s attention was called to the gallows which stood in Haman’s house, "which Haman had made for Mordecai, who had spoken good for the king." And the king said, "Hang [’impale’] him thereon!" (Esther 7:9). "So they hanged [’impaled’] Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath pacified" (Esther 7:10). This was the manner in which God saw fit to bring matters surrounding Haman to an end. Haman was at the height of his power one day, and he ended that day by building a gallows on which to impale Mordecai. Then, the very next day, he was humiliated beyond degree and subsequently slain, at the hands of and because of the very ones that he had sought to slay. And that day ended with a continued humiliation by his being impaled on the very gallows which he had built for Mordecai. And if that wasn’t enough, Haman’s ten sons (in whom he took great pride [Esther 5:11]) were later slain and impaled on the same gallows. And if that wasn’t enough, the book ends with Mordecai (whom Haman hated above all others in the kingdom) occupying all which Haman had possessed -- his house, and his position in the kingdom. Such is the manner in which God carries out that which He has promised and decreed. And as it occurred in the type, so will it occur in the antitype, which takes us to the fall of Antichrist and the elevation of the Jewish people yet future. Antichrist’s End If one first views that which God has revealed about Haman’s end in the Book of Esther, little really needs to be said about Antichrist’s end, for, in reality, it has already been said. The whole of the matter has been set forth in Haman’s experiences in the type, which foreshadow Antichrist’s experiences in the antitype. And the antitype must follow the type in exact detail. Thus, viewing that which happened to Haman in the type, one has already seen that which is about to happen to Antichrist in the antitype. And the same holds true concerning the experiences of Mordecai and Esther in the book. Seeing that which happened to Mordecai and Esther, one has already seen that which is about to happen to the nation of Israel. It’s all recorded back in the oft-neglected Book of Esther. Antichrist’s end is seen numerous places in Scripture. He is seen destroyed in the Sea in Exodus (Exodus 14:23-28); he is seen slain and impaled on a gallows in Esther (Esther 7:10); he is seen coming to a violent end in Daniel (Daniel 2:34-35, Daniel 2:44-45; Daniel 8:23-25; Daniel 11:36-45); and he is seen destroyed by Christ at His coming in the New Testament (e.g., 2 Thessalonians 2:8; Revelation 19:11 ff). Then, exactly as the Jews were delivered in Exodus, Esther, and Daniel, with regality in view (Exodus 14:30-31; Exodus 19:5-6; Esther 8:1-7; Esther 10:2-3; Daniel 12:1 ff), so will it be yet future (Isaiah 1:25-31; Isaiah 2:1-5; Ezekiel 37:21-28; Ezekiel 39:25-29). Matters can end no other way for either the persecutor or the persecuted, for the type has been set; and, again, the antitype must follow the type in exact detail. One section of Scripture will perhaps suffice to illustrate the end of Antichrist, apart from the types -- Isaiah 14:1-32. Note that this chapter deals with the king of Babylon, the Assyrian (Isaiah 14:4, Isaiah 14:25). And between these two descriptions of this man lie verses often attributed to Satan alone (Isaiah 14:12-17). However, Scripture sometimes uses verses of this nature in a dual sense, referring to more than one person (e.g., Isaiah 40:3 [of both John the Baptist and Elijah] or Hosea 11:1 [of both Christ and Israel]). And, from a contextual standpoint and that which is stated, this can only be the case in Isaiah 14:12-17. These verses can only be a reference to both Satan and Antichrist -- two inseparably related individuals insofar as their goals, aims, ambitions, and aspirations are concerned. The things stated in Isaiah 14:12-17 really couldn’t be said of any earthly king of Babylon unless Satan were ultimately in view. And, for obvious reasons, it could really be said only of the last king of Babylon. Though Babylon has been Satan’s earthly capital since time immemorial, and he has ruled through all of the earthly kings of Babylon in history, no earthly king of Babylon has ever occupied the type alliance with Satan which Antichrist will occupy -- seated on Satan’s throne, exercising Satan’s power and authority. In this respect, in verses which have Satan ultimately in view, the entire career of the last king of Babylon, the latter-day Assyrian, is outlined in Isaiah 14:13-17 -- from his seeking to exalt himself as God (Isaiah 14:13-14), to his utter humiliation and death (Isaiah 14:15-17). As it happened to Haman in the type, so will it happen to this man in the antitype, for the same reasons. "For thou hast said in thine heart...I will be like the most High. Yet thou shalt be brought down to hell [Heb., sheol, the place of the dead; cf. Isaiah 14:9], to the sides of the pit. They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms: That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?" Thus will this man come to his end -- as Haman -- with no one to help, for no one will be able to help (cf. Daniel 11:45). ======================================================================== CHAPTER 30: 02.08. HAMAN'S HOUSE GIVEN TO ESTHER ======================================================================== 8 Haman’s House Given to Esther Then the king said, Hang [impale] him thereon! So they hanged [impaled] Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath pacified. On that day did the king Ahasuerus give the house of Haman the Jews’ enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her. And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther sat Mordecai over the house of Haman... Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged [impaled] upon the gallows, because he laid his hand upon the Jews (Esther 7:9-10; Esther 8:1-2, Esther 8:7). The Old Testament can be divided into three major sections -- Genesis through Esther (historic), Job through the Song of Solomon (personal and experiential), and Isaiah through Malachi (prophetic). And the Book of Esther coming at the end of the first of these three major sections would be the proper place for this book in the Canon of Scripture. Insofar as the historical nature (and much of the typical nature) of that seen throughout the first part of these three major sections is concerned, Esther -- having to do with Israel -- outlines, in a typical fashion, that seen throughout the whole of this first section of Scripture (Genesis 11:1-32 b ff). Thus, in this respect, the Book of Esther simply presents a brief summary of all which has preceded surrounding Israel, with the emphasis placed in the same realm seen in the preceding Scriptures which the book outlines -- on the latter days, leading into the Messianic Era. This first major section of Scripture (Genesis through Esther) is often thought of only in the sense of providing Biblical history, along with spiritual lessons drawn from Biblical history. However, viewing this section of Scripture from this perspective alone only presents part of the picture. This section, through mainly its type-antitype structure, is highly prophetic in nature. In fact, from a typical perspective, this first section is just as prophetic in nature as the third section -- from Isaiah through Malachi, containing the major and minor prophets (major and minor in the sense of length, not importance). Also, though this first section centers around Israel and the nations from a historical perspective, typology throughout this section is another matter. The typical structure of this section of Scripture, a section covering about one-half of the entire Old Testament, is somewhat divided between God and Israel and Christ and the Church. For example, viewing two parts of Genesis (Genesis 2:1-25, Genesis 3:1-24, Genesis 4:1-26 and Genesis 23:1-20, Genesis 24:1-67, Genesis 25:1-34), Genesis 2:1-25, Genesis 3:1-25 have to do with Christ and the Church, and Genesis 4:1-26 has to do with God and Israel; then Genesis 23:1-20 has to do with God and Israel, Genesis 24:1-67 has to do with Christ and the Church, and Genesis 25:1-34 has to do with God and Israel once again. Both aspects of these typical teachings can be seen in the lives of Joseph in the latter part of Genesis (Genesis 37:1-36, Genesis 38:1-30, Genesis 39:1-23, Genesis 40:1-23, Genesis 41:1-57, Genesis 42:1-38, Genesis 43:1-34, Genesis 44:1-34, Genesis 45:1-28) and Moses in the first part of Exodus (Exodus 2:1-25, Exodus 3:1-22, Exodus 4:1-31). Both Joseph and Moses took Gentile brides during a time after they had been rejected by and separated from their brethren (having to do with Christ and the Church, following Christ’s rejection by and separation from Israel, His brethren according to the flesh); but the time came when both Joseph and Moses dealt with their brethren again (having to do with God and Israel, with that time when God resumes His national dealings with Israel). (Much of the preceding is developed more fully in the author’s books, HAD YE BELIEVED MOSES, THE BRIDE IN GENESIS, and SEARCH FOR THE BRIDE.) Then, whole books deal with matters in this typical manner. Most of the Book of Exodus deals with God and Israel in this respect, and the Books of I, II Samuel deal with Christ and the Church in this same respect. Then, the same thing can be seen in the Books of Ruth and Esther. The Book of Ruth deals with Christ and the Church, while the Book of Esther deals with God and Israel. And, viewing matters from a different perspective yet, note that the journey of the Israelites under Moses and Joshua typifies the journey of Christians under Christ today. An earthly land lay before one in the type, and a heavenly land lies before the other in the antitype. This type-antitype structure is that which is referenced through the use of the word tupos (type) in the Greek text of 1 Corinthians 10:6; 1 Corinthians 10:11; this is the basis upon which particularly the second, third, and fourth of the five major warnings in Hebrews are to be understood (Hebrews 3:1-19; Hebrews 4:1-16; Hebrews 5:1-14; Hebrews 6:1-20; Hebrews 7:1-28; Hebrews 8:1-13; Hebrews 9:1-28; Hebrews 10:1-39); and this forms the basis for a proper understanding of the entire pilgrim walk of the Christian today (a journey from Egypt [a type of the world] to Canaan [a type of that heavenly land, connected with an inheritance and a rest, awaiting Christians]). Thus, saying that this first major section of Scripture is historic in nature, apart from being prophetic, would be far from correct. Within its typical structure, this section of Scripture is highly prophetic -- as prophetic as any section of subsequent Scripture. And not only are numerous prophecies seen in the types extending from Genesis through Esther but also in places such as Balaam’s prophecies (Numbers 22:1-41; Numbers 23:1-30; Numbers 24:1-25), or that seen in God’s promises and warnings to Israel in Leviticus 26:1-46 and Deuteronomy 28:1-68 as well. This section of Scripture provides a detailed history of Israel, relating the reason why the nation was called into existence, what was expected of this nation, and the reason why the Jewish people ultimately found themselves uprooted from their land and scattered among the Gentile nations. Then, viewing the typical aspect of this section of Scripture, events move beyond history into prophecy, showing the end of the matter -- the same thing seen in the Psalms and the Prophets. This is the way in which God designed and structured this opening section of His Word. And if man would properly understand God’s revealed Word, he must recognize this fact and study this Word after the same fashion in which it has been given. This opening section of Scripture, from Genesis through Esther, forms the backdrop for not only the second major section (a section covering five books, from Job through the Song of Solomon) but the third major section as well (all of the prophetic books, extending from Isaiah through Malachi). That would be to say, Genesis through Esther forms the backdrop for the remainder of the Old Testament. And if man does not understand (or if he ignores) that placed at the beginning, it will be impossible for him to ever come into a proper understanding of later revelation (including, of course, the New Testament as well), for the latter is inseparably tied to and built upon the former in this respect. God’s revelation to man is progressive in the sense that it has been designed so that a proper understanding of later revelation rests on a proper understanding of former revelation. One part progresses into the other, and Scripture must be compared with Scripture -- later revelation with earlier revelation, and earlier revelation with later revelation (1 Corinthians 2:9-13; cf. Isaiah 28:10). For example, in the second section, there are numerous Psalms covering not only Israel’s present condition (scattered among the Gentile nations) but also that which lies in the future for Israel (the end of Gentile world power, with Israel restored to her land and elevated to her proper place among the nations [e.g., Psalms 2:1-12, Psalms 8:1-9, Psalms 22:1-31, Psalms 23:1-6, Psalms 24:1-10, Psalms 37:1-40, Psalms 45:1-17, Psalms 46:1-11, Psalms 47:1-9, Psalms 76:1-12, Psalms 83:1-18, Psalms 89:1-52, Psalms 97:1-12, Psalms 102:1-28, Psalms 110:1-7, Psalms 121:1-8, Psalms 126:1-6, Psalms 137:1-9, Psalms 145:1-21]). And these Psalms cannot be properly understood apart from the backdrop provided by the first section of Scripture. The fact that numerous Psalms cannot be properly understood apart from this first section should be easy enough to understand, for this first section of Scripture reveals the history of Israel, revealing why God allowed the Gentile nations to come into the land and uproot His people. Then, beyond that, the typical aspect of the first section enters into the matter, projecting events out into the future, as seen in the Psalms. And all of the prophets present exactly the same central theme. It is that seen throughout the preceding Psalms, or the preceding historical books, viewing the latter from both historical and typical vantage points. Each of the prophetic books (seventeen in all, as there are seventeen historic books) deals with different facets of God’s punishment upon Israel for the nation’s disobedience, followed by the Jewish people’s repentance, followed by the destruction of Gentile world power, followed by God restoring Israel. These things comprise the overriding theme of all Old Testament prophecy as it pertains to Israel, whether in the historic books, the Psalms, or the Prophets. Each of the prophetic books, beginning with Isaiah, covers, after some fashion, this panorama of Israeli history -- events extending from the time of the nation’s inception almost three and one-half millenniums ago to the Messianic Kingdom yet future. But no two of these seventeen books cover exactly the same thing, after exactly the same fashion. Each book centers around a particular and peculiar facet of study within this panorama of events. In this respect, studying these prophetic books is much like studying types. As no one type provides the complete picture in and of itself, no one Old Testament prophetic book provides the complete picture in and of itself as well. Over and over in the Old Testament -- beginning in Genesis -- the end of Gentile world power comes into view. There is an emphasis placed in this realm, for Gentile world power must be brought to an end before Israel can occupy the nation’s proper place within a restored theocracy. This is why one finds the power of Egypt destroyed in the Red Sea at the time of the Exodus under Moses (Exodus 14:27-31); this is why one finds Haman slain in Esther prior to the Jewish people receiving their proper and due recognition (Esther 7:9-10; Esther 8:15-17; Esther 10:1-3); and this is why numerous Psalms and Prophets deal with this subject prior to Israel being restored (e.g., Psalms 2:1-5; Isaiah 24:21; Jeremiah 4:26-28; Ezekiel 39:21-22; Daniel 11:36-45; Joel 3:12-16). Gentile world power is going to come to an end. And its end will be as depicted in Daniel 2:34-35; Daniel 2:44-45, among numerous other places in the Old Testament. Christ will return and personally destroy Gentile world power in its final form, headed up under Antichrist in that coming day. And once Gentile world power has been destroyed in this manner, Scripture pictures it as "chaff" thrown into the wind from a threshing floor, being carried away by that wind. "A threshing floor" is used in Scripture to depict judgment. This is true of God’s judgment upon Christians at the end of this dispensation (cf. Ruth 3:2 ff; Matthew 3:11-12), and it is equally true of God’s judgment upon the Gentile nations at the end of the Tribulation. If one understands these things about Gentile world power, the latter part of the Book of Esther will fall naturally into place. It is simply the story of God bringing Israel to the place of repentance, bringing Gentile world power to an end, and elevating the Jewish people to their rightful place -- the place which they were to occupy when called out of Egypt under Moses almost 3,500 years ago. And to deny that this sequence of events will occur at the end of Man’s Day is to deny the central theme of all Old Testament Scripture, as it pertains to Israel and the nations. Much of Old Testament Scripture surrounding Israel and the nations awaits fulfillment. And, in this respect, when God steps in and begins to fulfill these prophecies, multiplied thousands of prophecies seen throughout the pages of Old Testament Scripture will be fulfilled in a very short period of time. God, through the writers of the Old Testament, has provided a voluminous amount of information on this subject; and there is no reason for anyone today to be uniformed or ignorant concerning that which God is about to do. It has all been laid out in the Old Testament Scriptures, beginning with Moses and ending with the Prophets. The House of Haman A reference to one’s house, such as "the house of Haman," is often used in Scripture in a different manner than we would normally think of the expression in the West today. The thought from Scripture, in its broadest usage, can have to do with all which appertains to that person -- all his property, all his possessions, and all the people associated with him. Or, note in Hebrews 3:5-6, the house of Moses and the house of Christ. One has to do with Israelites, who possessed an earthly calling under Moses during the past dispensation; and the other has to do with Christians, who possess a heavenly calling under Christ during the present dispensation. Then, the entire nation of Israel is referred to as "the house of Israel" in a similar respect (Matthew 10:6; Matthew 13:1; Matthew 15:24; Matthew 23:38). The thought has to do with all which appertains to Israel in a national sense -- a peculiar people with property, possessions, and promises. Or the thought of "a house" could be used in a different sense yet, with the context always being the determining factor. "The house of David" in 2 Samuel 7:16, for example, had to do with David’s lineage in a regal respect (with the kingly tribe of Judah in view), culminating in the Messiah. David had sought to build the Lord a house, but the Lord said that He would make a house out of David instead. God, referring to David’s lineage, stated that He would establish David’s house -- i.e., raise up his seed after him (2 Samuel 7:12). And, in this manner, the throne of David -- having to do with not only David but with Messiah, Israel, and the kingdom -- would be established "forever" (cf. Ezekiel 37:24-28; Joel 2:27; Luke 1:31-33). The reference to the "house of Haman" in the Book of Esther must be understood in a contextual respect as well. This is a reference to all which appertained to Haman -- property, possessions, and people. And the king giving the house of Haman to Esther following Haman’s death was simply his giving to Esther all which had appertained to Haman (Esther 8:1). Then, after the king had given the house of Haman to Esther, he removed his ring from his finger. This was the ring which he had previously both given to and taken from Haman; and he now gave it to Mordecai. All this was then followed by Esther placing Mordecai over the house of Haman (Esther 3:10, Esther 8:2). Mordecai, at this time, came into possession of all which Haman had previously possessed. The king’s ring (giving him power in the kingdom [Esther 3:12; Esther 8:8]) and Haman’s house (property, possessions, and people in the kingdom) now belonged to Mordecai. He now held the exact position which Haman had previously held -- a regal position directly under the king, with the delegated authority to exercise power throughout the kingdom, emanating from the king (cf. Esther 8:15-17; Esther 10:1-3). And moving this into the antitype, one finds exactly the same thing concerning the house of Antichrist and the Jewish people. All which will appertain unto Antichrist in that day will come into possession of the Jewish people following his being put down, exactly as in the type. The Jewish people, rather than Antichrist, will possess the King’s ring; and they, coming into possession of Antichrist’s house, will then rule the house. This is when and how the Times of the Gentiles will end. Twenty-six hundred years of Gentile rule will come to a sudden and climactic end. The sceptre will pass from the hands of the Gentiles into the hands of the Jews. The house which the Gentiles had ruled for millenniums will be placed under Israeli control; and the Jewish people, as God’s firstborn son, exercising the rights of primogeniture (cf. Exodus 4:22-23), will then rule the house. 1) The Times of the Gentiles "The times of the Gentiles" (Luke 21:24) should never have occurred. That is to say, Israel should have remained obedient, preventing the Times of the Gentiles from ever occurring. The Old Testament theocracy should have continued to exist in an uninterrupted manner, with Israel continuing to hold the sceptre and ultimately coming into a full realization of the nation’s calling. But, because of Jewish disobedience, God allowed that which has occurred for the past 2,600 years. And, as it began for a revealed purpose, that purpose will one day be realized, bringing an end to this period of time. That is to say, the Times of the Gentiles is about to be brought to an end, for God’s purpose for allowing this time to occur is about to be realized. This period known as the Times of the Gentiles began about 605 B.C. The stage was set over one hundred years earlier when God allowed the Assyrians to come down and take the northern ten tribes into captivity in 722 B.C. Assyria was the Gentile world power of that day; and, over one hundred years later, in 612 B.C., the Babylonians, Medes, and Scythians conquered this empire, completely destroying its capital city, Nineveh. Following this, the Babylonian kingdom is seen rising into prominence -- as a phoenix, rising out of the ashes of the previously destroyed Assyrian kingdom -- becoming the succeeding Gentile world power of that day. Nebuchadnezzar succeeded his father, Nebopolassar, in 605 B.C. And he not only brought about the beginning of the Times of the Gentiles by completing the captivity of the Jewish people (a captivity which began shortly after he came to power), but he also subsequently brought the kingdom of Babylon to the height of its beginning glory among the Gentile nations (Daniel 1:1 ff; Daniel 4:30). Thus, it was near the beginning of Nebuchadnezzar’s reign in Babylon that the sceptre passed from the hands of Israel into the hands of the Gentiles. This couldn’t have occurred in 722 with the Assyrian invasion of the land, for the southern two tribes (Judah and Benjamin) still remained in the land; and, along with these two tribes remaining in the land, the theocracy (which had been established over eight hundred years earlier, during Moses’ day) continued without change. The Times of the Gentiles could begin only when God allowed the Gentiles to remove the southern two tribes from their land, bringing an end to the theocracy. The Book of Daniel deals with the Times of the Gentiles within the scope of that seen in the four parts of Daniel’s image (Daniel 2:1-49), or the four wild beasts (Daniel 7:1-28). This period began with a king in Babylon, who came against the Jewish people in Jerusalem; and it will end with a king in Babylon, who will come against the Jewish people in Jerusalem once again, and for the last time. It all revolves around the Gentiles and Babylon on the one hand and the Jews and Jerusalem on the other. The first king of Babylon, through activity surrounding the Jewish people and Jerusalem, brought about the beginning to the Times of the Gentiles; and the last king of Babylon, through activity surrounding the Jewish people and Jerusalem, will bring about an end to the Times of the Gentiles. And during the interim, Jerusalem being or not being under Jewish control, or the Temple Mount being or not being under Jewish control has nothing whatsoever to do with the matter. That which occurred at the end of the Six-Day War in 1967, for example -- the old city of Jerusalem, along with the Temple Mount, coming under Jewish control -- had nothing whatsoever to do with ending the Times of the Gentiles, as many have erroneously sought to teach. The Times of the Gentiles exists for a purpose. This period exists because of Jewish disobedience, and it will not pass out of existence until the reason for God’s purpose surrounding this period of time has been realized. It will not be brought to an end until Israel has been brought to the place of repentance. The beginning and end of the Times of the Gentiles are inseparably tied to Israel’s past disobedience and Israel’s future repentance. Apart from Israel’s past disobedience, the Times of the Gentiles wouldn’t have begun; and apart from the Israel’s future repentance, the Times of the Gentiles couldn’t be brought to a close. Understanding the Times of the Gentiles, in one respect, is that simple. 2) The Final Years What then is about to happen? The answer can be found in Scripture alone, and it can be found innumerable places in Scripture. God’s purpose for the Times of the Gentiles is about to be realized. Israel is about to be brought to the place of repentance. That’s what is about to happen! Israel, because of the nation’s disobedience, was delivered into the hands of the first king of Babylon; and this act, bringing an end to the Old Testament theocracy, began the Times of the Gentiles. Now, some 2,600 years later -- in order to bring about a climax to that which has been happening throughout this 2,600-year period, in order to put an end to Israel’s disobedience through bringing about Israel’s repentance -- this same nation is about to be delivered into the hands of the last king of Babylon; and through that resulting from this climactic act, the Times of the Gentiles will be brought to an end, allowing the theocracy to be restored to Israel. And central events which will occur during this time have been pre-recorded for all to see. Specific reference is made in Scripture to Jerusalem being destroyed and trodden under foot for the final three and one-half years of the Times of the Gentiles -- the period during which Antichrist will rule the world. Jerusalem will be destroyed and trodden under foot by the last king of Babylon during this time, with the Jews who do not escape to a specially prepared place in the mountainous terrain of the land of Israel either being killed or sold as slaves throughout the Gentile world (cf. Daniel 9:26; Matthew 24:15-22; Luke 21:20-24; Revelation 11:1-2). The nation of Israel, as it is known in the Middle East today, will cease to exist under this man’s reign. This man, in the middle of the Tribulation period, will destroy this nation. Then he will seek to do, worldwide, that which Hitler failed to do in Europe over half a century ago. Hitler sought to bring about a Jew-free Europe, but he failed; this man will seek to bring about a Jew-free earth, but he will likewise fail (cf. Jeremiah 31:35-37). But, through this man’s actions, God’s purpose for the Times of the Gentiles -- which really has to do more with Israel than with the Gentiles -- will ultimately be realized. And this will allow God to bring this period to a close. The Jewish people will be brought into such dire straits through the actions of Antichrist that they will have no place to turn other than to the God of their fathers. They will be brought to the place of repentance; and, once this occurs, there will no longer be a need for the Times of the Gentiles. It will be then, when Israel repents, that the things typified in Esther chapters six through ten will occur. It will be then, when Gentile world power has served its Divine purpose, that the Stone will smite the image at its feet (Daniel 2:34-35; Daniel 2:44-45), becoming a great mountain (pointing to a kingdom, the kingdom of Christ) and filling the whole earth. The Sceptre The earth’s sceptre is about to change hands. Satan, who, with his angels, rules the earth through the Gentile nations, is about to be put down (cf. Ezekiel 28:14; Daniel 10:13-20; Luke 4:6; Ephesians 6:12); and Christ, with His co-heirs, will then take the kingdom (cf. Romans 8:17-20; Hebrews 1:9; Hebrews 3:14-19; Hebrews 4:1-11; Revelation 19:7-21). The Gentile nations, during the present day, rule the earth under Satan in this manner. They, under Satan and his angels, hold the sceptre. Israel has never been nor will ever be placed in this position (i.e., exercise power under Satan, as the Gentile nations do). The heavenly prince in the angelic world over Israel during Man’s Day is Michael, who has no part in Satan’s kingdom (Daniel 10:21; cf. Numbers 23:9; Deuteronomy 7:6). But the Times of the Gentiles is about to end, Gentiles are about to relinquish the sceptre, and the nation of Israel is about to take the sceptre (though not under Satan but under Christ, during the Lord’s Day; and Satan will be bound, in the abyss during this time [Revelation 20:1-3; cf. Joel 2:27; Luke 1:31-33]). Then matters will be completely reversed, for the Gentile nations will be subservient to and be ruled by Israel. Thus, the government of the earth is about to undergo a complete change -- exactly as seen in the Book of Esther, though only the Jewish and Gentile side of the matter is presented in this book. One has to go to the Book of Ruth to see the corresponding other part of the picture -- Christ and His co-heirs taking the kingdom. But viewing the complete picture from both Ruth and Esther, governmental rule is about to pass from the hands of Satan, his angels, and the Gentile nations into the hands of Christ, His co-heirs, and the nation of Israel. 1) Held by the Gentiles The Gentile nations have held the sceptre -- ruling under Satan, who rules under God (in a rebel capacity) -- since the days of Nebuchadnezzar, about 2,600 years ago. And, as previously shown, this has been for a reason and a purpose surrounding Israel. God’s reason for allowing the Times of the Gentiles to exist in the first place had to do with Israel’s disobedience, and God’s purpose for allowing this time to continue for over two and one-half millenniums has had to do with bringing Israel to the place of repentance. That time when Israel will be brought to the place of repentance is fast approaching. And it can equally be said that the end of the Times of the Gentiles is also fast approaching. As long as Israel remains in an unrepentant state (e.g., today, either among Jews comprising the nation in the Middle East or among Jews remaining scattered among the nations), the Times of the Gentiles will continue. But once Israel has been brought to the place of repentance, the Times of the Gentiles will be brought to an end, suddenly and swiftly. God’s purpose for allowing the Gentiles to exercise control in this manner will have been realized, and there will be no further need for the Times of the Gentiles to continue. Furthermore, it will be time for the final outworking of the principles set forth in Genesis 12:2-3. Not only will the sceptre be taken from the Gentiles and given to Israel, but God -- to remain true to His Word -- will have to enact judgment upon the same nations which He used to bring Israel to the place of repentance (cf. Zechariah 1:14-15). This is the why of the scene which Scripture presents of the nations both near and at the end of the Tribulation. Mass chaos will exist among the nations near the end of the Tribulation because of God’s wrath (Revelation 6:12-17; Revelation 16:17-21). Then, at the end of the Tribulation, the Stone cut out of the mountain without hands will suddenly and swiftly destroy the final form of Gentile world power, under Antichrist (Psalms 2:1-5; Daniel 2:34-35; Daniel 2:44-45; Revelation 19:11 ff). Only then will God’s wrath be pacified, as seen in the type in Esther 7:10. 2) To Be Held by Israel During the subsequent Messianic Era, as previously seen, Israel, rather than the Gentiles, will hold the sceptre. And, as Israel occupies her God-ordained place with respect to the nations, the Gentile nations will not only be ruled by Israel but will be blessed through Israel as well. God deals with mankind at large through Abraham and his seed, through Isaac and Jacob. This would have to do with the lineal descendants of Jacob through his twelve sons (the nation of Israel); it would have to do with a lineal descendant of Jacob through Judah and David, Who is destined to sit on David’s throne (Christ); and it would have to do with those placed "in Christ," through a work of the Spirit during the present dispensation (Christians). Blessings in that day will flow out to the nations of the earth through God’s three firstborn Sons -- Christ, Israel, and the Church. But, again, the Book of Esther deals only with Israel and the nations, not with Christ and the Church. And the Book of Esther outlines exactly what will occur when Israel one day, again, holds the sceptre. Note the last three chapters in this book, where the Jews hold complete sway over the Gentiles in the kingdom, which is exactly as conditions will exist yet future. The power emanated from the king in Esther’s day, exactly as it will emanate from the King during that coming day (cf. Esther 8:9-10; Esther 8:15-17; Esther 9:1-5; Psalms 2:6-9; Joel 3:6-8). Christ will dwell in Israel’s midst, seated on David’s throne (Joel 2:27; Luke 1:31-33); the center of the earth’s government will then be Jerusalem, not Babylon, Rome, Washington, or any other Gentile capital city; and by means of this rule, though administered with "a rod of iron," the Gentile nations of the earth will be blessed through Israel. This is what the future holds for Israel and the nations, told through a sequence of events in the Book of Esther which God, in His sovereign control of all things, brought to pass almost two and one-half millenniums ago. ======================================================================== CHAPTER 31: 02.09. MORDECAI'S RISE AND GREATNESS ======================================================================== 9 Mordecai’s Rise and Greatness And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad. The Jews had light, and gladness, and joy, and honor. And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them... And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea. And all the acts of his power and of his might, and the declaration of the greatness of Mordecai, whereunto the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia? For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed (Esther 8:15-17; Esther 10:1-3). In Esther 1:1-22 and Esther 2:1-23, the complete story of the Jewish people is told in brief, minute form. Then, throughout Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3 (forming commentary material for Esther 1:1-22, Esther 2:1-23), the thought of the Jewish people ultimately occupying their God-ordained place on earth -- as seen in the opening two chapters (a place having to do with regality) -- is continually brought to the forefront. And, as the sequence of events depicted in the book relative to Israel and the Gentile nations draws to a close, information surrounding the Jewish people occupying their proper place within God’s economy is brought to the forefront in an ever-increasing manner. Throughout Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3, which have to do mainly with a time near and following the end of Gentile world power (foreshadowing events during the last three and one-half years of the Tribulation, progressing on into the Messianic Era), regality relative to Israel is shown a number of times, several different ways. And when one arrives at the last four chapters of the book (Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3), this is seen even more so, with the book ending by taking two whole chapters (Esther 8:1-17, Esther 10:1-3) to foreshadow Israel holding the sceptre during the Messianic Era. Mordecai, at different times throughout the first part of the book, is seen seated "in the king’s gate" (Esther 2:19; Esther 3:2-3; Esther 4:2, Esther 4:6; Esther 5:9, Esther 5:13; Esther 6:10, Esther 6:12), an act portending regality (cf. Genesis 22:17-18; Genesis 24:60). Esther, in chapter five, is seen appearing before the king in "royal apparel" on the third day, which is the time when Israel will appear in the King’s presence arrayed in this manner -- after two days, on the third day; after 2,000 years, in the third 1,000-year period (cf. Hosea 6:1-2). And following Haman’s death (Esther 7:1-10), the whole of Esther 8:1-17 is given over to thoughts surrounding the Jewish people and regality. Then, following Haman’s ten sons being slain (Esther 9:1-32), the whole of Esther 10:1-3 is given over to thoughts surrounding the Jewish people and regality once again, which is how the book ends. Events surrounding Haman’s death at the end of Esther 7:1-10 foreshadow the destruction of Gentile world power (headed up under Antichrist) at the end of Man’s Day, resulting in the end of the Times of the Gentiles. God’s purpose for the Times of the Gentiles will have been realized, for the Jewish people will have been brought to the place of repentance. Then, in Esther 9:1-32, another word picture is given concerning the end of the Times of the Gentiles. Haman’s ten sons (foreshadowing Antichrist’s ten-kingdom confederacy) are slain and impaled upon the same gallows which Haman had built for Mordecai, the same gallows upon which Haman had previously been impaled. Thus, the whole of that seen in Esther 7:1-10 and Esther 9:1-32 foreshadow the destruction of Antichrist and his ten-kingdom confederacy, depicting the destruction of Gentile world power at the end of Man’s 6,000-year Day. But in Esther 8:1-17 and Esther 10:1-3, quite another story is seen. The Jewish people are seen occupying their proper God-ordained place in relation to the kingdom and regality. And this place is seen to be the highest of all positions in the kingdom on earth -- next unto the King (Esther 10:3). Insofar as the Book of Esther itself is concerned, Esther 7:1-10 and Esther 9:1-32 together present a complete picture of the end of Gentile world power, and Esther 8:1-17 and Esther 10:1-3 together present a complete picture of Israel in the Messianic Era, following the destruction of Gentile world power. And this is where the book ends -- Gentile world power destroyed, Israel holding the sceptre, the theocracy restored, and the Messianic Era ushered in. And as the book progresses more and more toward that day, Israel is seen being moved more and more from the shadows into the spotlight. Then as the book is brought to a close, following the overthrow of Gentile world power, it is the Jewish people alone who are seen in relation to regality, ruling directly under the King. Anticipating That Coming Day Israel though is presently scattered among the nations and has been since the days of Nebuchadnezzar, about 2,600 years ago. And, throughout this period, the Times of the Gentiles has been allowed to continue. The Gentiles, during this time, have been allowed to hold the sceptre; and, throughout this same time, the Gentiles have been allowed to persecute the Jewish people whom God has scattered among them. Israel must first be brought to the place of repentance. Only then can the Times of the Gentiles be brought to an end, for the entire purpose for the Times of the Gentiles is to bring Israel, through Gentile persecution, to the place of repentance. Only then, following Israel’s repentance and the end of the Times of the Gentiles, can the things depicted at the end of the Book of Esther be brought to pass. Only then can Israel, as God’s firstborn son, hold the sceptre directly under the King. And to show all these things in what would be considered the commentary section of the Book of Esther (Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3), God begins at the very heart of the matter. Viewing Esther within a type-antitype framework, God begins very near the end of Man’s Day and details a sequence of events, lasting three and one-half years, which brings Man’s Day to a close. Then, following this sequence of events, which completes Man’s Day, the Messianic Era is ushered in. This sequence of events begins with the rise of Antichrist to a position of world power near the middle of the coming Tribulation. This will be the man who, in the antitype of Haman, brings Israeli persecution to an apex -- attempted worldwide genocide. And, as also seen in the type, this will be the man whom God will use, through this intensified persecution, to bring Israel to the place of repentance. Thus, the reason God begins at this point in the book is evident. The Book of Esther throughout centers around Israel in relation to a future regality. But Israel must first be brought to the place of repentance; and Gentile world power (which cannot end before Israel has been brought to this place) must then be destroyed (after Israel has been brought to this place), allowing repentant Israel to hold the sceptre. Accordingly, Esther Esther 3:1-15, Esther 4:1-17, Esther 5:1-14, Esther 6:1-14, Esther 7:1-10, Esther 8:1-17, Esther 9:1-32, Esther 10:1-3 begin very near the end of the Times of the Gentiles, showing the final outworking of God’s plans and purposes surrounding the Times of the Gentiles. God simply moves to near the end of the matter (not only here but numerous other places in Scripture as well) and reveals a concluding sequence of events at the end of 2,600 years of Gentile persecution during the Times of the Gentiles. The purpose for the Times of the Gentiles will ultimately be realized. Israel will ultimately be brought to the place of repentance. Then, Gentile world power will be destroyed, Israel will take the sceptre, and Israel will be elevated to the nation’s proper place on the earth. But, until that day arrives, matters relative to Israel and the nations will remain unchanged. The Gentiles will continue to hold the sceptre, and the Jewish people will remain scattered among and persecuted by these same nations. 1) Israel, Today Thus, Israel in the world today still finds itself in exactly the same position which the Jewish people have occupied since the days of Nebuchadnezzar -- living during the Times of the Gentiles, scattered among the nations, persecuted by these nations, and still unrepentant. And, these conditions will, they must, persist until God’s purpose for the Times of the Gentiles has been realized. During the Times of the Gentiles, there have been two restorations of remnants of Jews to the land of Israel. The first occurred during the years following the Babylonian captivity, forming the remnant in the land when Christ came the first time; and the second has occurred during modern times, forming the remnant which is not only presently in the land but will be in the land when Antichrist appears. The first remnant returning to the land (near the beginning of the Times of the Gentiles) ultimately found itself uprooted from the land and scattered among the nations. And this exact same fate awaits the second remnant returning to the land (near the end of the Times of the Gentiles). This remnant too is about to be uprooted from the land and scattered among the nations, where most of world Jewry still resides (about one-third of world Jewry is presently in the land, with the remaining two-thirds still scattered among the nations). The first remnant was uprooted in this manner through the actions of Titus and his Roman legions in 70 A.D. Titus marched against Jerusalem, besieged the city, and ultimately destroyed both the city and the temple. And more than one million Jews perished in this destruction, with the remainder subsequently driven into Gentile lands. The second remnant, in the land today, will be uprooted in a similar manner by Antichrist and his armies. Antichrist, after three and one-half years (in the middle of the Tribulation, Daniel’s 70th Week), will turn against the Jewish people, break his seven-year covenant with Israel, and destroy both Jerusalem and the rebuilt temple (cf. Daniel 9:26; Matthew 24:15-22; Luke 21:20-24). And, in the process, above one million Jews in the land will be slain (Zechariah 13:8), with the remainder (other than the remnant which escapes into a specially prepared place in the mountainous terrain of the land [cf. Matthew 24:16-20; Revelation 12:6; Revelation 12:14]) being uprooted and driven into Gentile lands. Then, for the last three and one-half years of the Tribulation, Jerusalem will be "trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (cf. Luke 21:24; Revelation 11:2). And it will be during this period that Israel’s suffering at the hands of the Gentiles will reach such extremes (cf. Matthew 24:21-22) that the Jewish people will be left without a choice other than to cry out to the God of their fathers, fulfilling the type seen in Exodus 2:23; Exodus 3:9 (among numerous other types and prophecies in Scripture). God’s purpose for the Times of the Gentiles will then be realized. Israel, through Gentile persecution, will be brought to the place of repentance. It will have taken 2,600 years of Gentile rule and Jewish suffering at the hands of the Gentiles to bring this to pass; and Jewish suffering will have been climaxed by the Holocaust in Europe during the reign of Hitler and a succeeding worldwide Holocaust during the reign of Antichrist. Thus, in that coming day, preceded by Jewish persecution and suffering over millenniums of time, God’s plans and purposes surrounding Israel and the nations will have been worked out. "For the gifts and calling of God are without repentance [’without a change of mind’]" (Romans 11:29). The context of Romans 11:29 has to do with Israel’s future deliverance at the time of Messiah’s return (Romans 11:24 ff). Israel will have been brought to the place of repentance, and the Times of the Gentiles will have been brought to an end. God is not going to change His mind concerning the reason He called man, then the nations, and then Israel into existence. God is not going to change His mind concerning the reason He brought the Times of the Gentiles to pass. God’s plans and purposes surrounding individuals and nations, occurring during time, will ultimately be realized. The Infinite God, unlike finite man, does not get in a hurry in matters of this or of any other nature. Nor does God do things as man might seek to do them. "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts" (Isaiah 55:8-9). God is often seen taking millenniums to bring His plans and purposes to pass. He is seen working with man in general, with Israel and the nations, and with the Church in this manner. God, in this respect, brings matters to pass within His Own set times, with one thing clear and certain. God’s plans and purposes -- that which He has decreed and revealed in His Word -- will always ultimately be brought to pass. 2) The Remnant Presently in the Land As previously seen, the Jewish people in the world today can be divided into two categories: a) those in the land, forming the present nation of Israel; and b) those remaining scattered among the Gentile nations. Only a remnant though has returned to the land, with the majority of the Jews remaining outside the land and scattered among the nations. But why is there a segment of world Jewry back in the land today? There has been no repentance on Israel’s part, neither the people nor the land have been healed, and man is still living during the Times of the Gentiles. Is this somehow the beginning of God’s restoration of the Jewish people back to their land, as foretold by the prophets, anticipating their repentance and that seen at the end of the Book of Esther? Or, is this something else? Note a short history of Israel during modern times, bringing the matter somewhat up-to-date in this respect: The present existing Jewish nation in the Middle East is the end result of a Zionistic movement which had its beginning during modern times in the efforts of Theodor Herzl (and other Jewish leaders) during the closing years of the 19th century. Herzl (1860-1904), who became the first president of the World Zionist Organization in 1897, was a Hungarian-born Jew who would presently be looked upon as the father of modern-day Zionism. Herzl, and other Jewish leaders of his day, opened the door to a renewed Zionism among Jews worldwide, Jews scattered among and persecuted by the Gentiles. Then, at the beginning of the 20th century, Britain figured prominently in the matter. Britain, throughout the years leading into and during WWI (1914-1918), was sympathetic toward the Zionistic aspirations of the Jewish people. But it was only near the end of WWI that all of this was brought out into the open, with the British government acting on the matter. And a Russian-born Jew, Chaim Weizmann (1874-1952), who had become a British subject prior to the war, figured prominently in that which the British government did in this respect near the end of the war. Chaim Weizmann, a chemist, had been placed in charge of the Laboratories of British Admiralty during the war. And, as director, he discovered a process for synthesizing acetone, a substance necessary for the manufacture of high explosives -- something which helped, in a major way, to bring about an Allied victory in the war. Weizmann was an ardent Zionist. And the British government, near the end of the war, exercised governmental control over Palestine (though they were not officially given the mandate by the League of Nations until 1922). Thus, the stage was set for that which then occurred. Weizmann, because of his contribution to the war effort, in a manner of speaking, was in Britain’s debt. And, with Britain both in governmental control of Palestine and looking favorably upon Jewish Zionistic aspirations, Weizmann, through his influence in the British government, brought Zionism to the forefront. Weizmann was the person largely responsible for Arthur James Balfour (Foreign Secretary in Britain’s government during the war), on Nov. 2, 1917, issuing what later became known as "The Balfour Declaration." This declaration, in essence, set the course for future actions which the British government took toward Jewish Zionistic aspirations of that day. The declaration read, in part: "His Majesty’s government view with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object..." Britain though, seeking to carry matters forward in this respect in the Middle East, immediately ran into the same problem which the Jews have experienced in the land for the past half century. The British government found itself in the middle of, adding fuel to, a 4,000-year old conflict between two half brothers. And, seeking to appease both participants in the conflict (Arabs and Jews alike), the British began to issue what were called "White Papers," sharply limiting Jewish immigration. And the issuance of these papers all but closed the door during the ’20s and ’30s to the Jewish dream of a national homeland in Palestine. Then in the late ’30s, WWII, with its Holocaust, began to envelope Europe. And, because of that which occurred during these years (1939-1945), with a Zionistic base already well-established in the Middle East, the flood of Zionism among Jews worldwide following WWII was unstoppable. Regardless of the White Papers and continued British control and rule in Palestine, nothing was now going to stop the Jewish people from establishing a national homeland within the boundaries of the land covenanted to Abraham, Isaac, and Jacob. And the nation in the land today can be traced back to the succeeding events of May 14, 1948, when David Ben-Gurion stood beneath a picture of Theodor Herzl in the Tel Aviv Museum Hall and, shortly before sunset, declared Israel’s independence. Events beginning with Theodor Herzl and continuing through men such as Chaim Weizmann paved the way and opened the door for that which occurred in Tel Aviv May 14, 1948. And the Jewish frame of mind, worldwide, at the conclusion of WWII was the central driving thrust which brought all that had preceded into reality. So, again the question: Is the remnant presently in the land today (approaching 5,000,000 strong) somehow the beginning of God’s restoration of the Jewish people back to their land, as foretold by the prophets, anticipating that seen at the end of the Book of Esther? Or, is this something else? To address the issue, note two simple facts: a) The Times of the Gentiles presently continues, and b) Israel has yet to be brought to the place of repentance. And, as has previously been shown, an inseparable relationship exists between the two. The reason for the Times of the Gentiles is to bring about Israel’s repentance through the Jewish people being scattered among and persecuted by the Gentiles. And, in keeping with the preceding, Scripture clearly reveals when God’s purpose for the Times of the Gentiles will be brought to pass -- under the reign of Antichrist yet future, at the end of Man’s Day. Only then, not before, will God heal His people, heal their land, and restore His people to their land within a theocracy. The remnant presently in the land is there as a result of Zionism, which, in this case, is little more than finite man’s efforts to help an infinite God fulfill His plans and purposes -- an effort to push God’s plans and purposes ahead of His timetable. Thus, from a Scriptural standpoint, under no stretch of the imagination could this remnant be said to exist in the land in fulfillment of Old Testament prophecies concerning God restoring the nation to its land. For the latter to be true, God would be violating His Own Word -- an impossibility. He would be ignoring the purpose behind the past 2,600 years of Jewish history -- the scattering of a disobedient people among the Gentiles in order to bring about their repentance. He would be regathering a disobedient and unrepentant people back to a desolate land, during the Times of the Gentiles, before His purpose for scattering these people among the Gentiles had been realized (e.g., Isaiah 1:4-15). Thus, God regathering His people in fulfillment of the restoration foretold by the Old Testament prophets is simply not what is presently occurring. According to Scripture, both Israel and the land must first be healed. Only then can the prophesied restoration occur (e.g., Isaiah 1:16-31; Isaiah 2:1-5). In more ways than one, the remnant presently in the land has returned before the time. Not only has this remnant returned before God has completed His purpose for the Times of the Gentiles, but this remnant has returned while Christ is still exercising His high priestly ministry in the heavenly sanctuary. And, according to the type in Numbers chapter thirty-five, the slayer (Israel, in the antitype) cannot return to the land of his possession (the land of Israel, in the antitype) until the death of the high priest (which, in the antitype, could only have to do with the termination of Christ’s present high priestly ministry after the order of Aaron, when He departs the heavenly sanctuary and comes forth as the great King-Priest after the order of Melchizedek). According to the type in Numbers 35:1-34, for Israel to return to the land before the time foreshadowed by the death of the high priest is to place the nation in great danger. It is to place the nation in danger of being slain. And this danger is not only very real but it is about to be realized. When Antichrist rises to power in the immediate future, he will attempt to slay the slayer. He will break his covenant with Israel, uproot the remnant presently in the land, and attempt to destroy all of the Jews worldwide. Hitler attempted to bring about a Jew-free Europe, and Antichrist will seek to bring about a Jew-free earth. Failure marked Hitler’s efforts, and failure will mark Antichrist’s efforts (cf. Jeremiah 31:35-37). And, as a nation arose from the ashes of the first Holocaust, so will a nation arise from the ashes of the latter Holocaust, with the latter being the restoration foretold by the prophets. Thus, to bring matters to pass, a remnant of Jews has been allowed to return to the land near the end of Man’s Day, not as part of the prophesied Old Testament restoration of the Jewish people, but as a Zionistic undertaking which has occurred under God’s sovereign control of all things. God, in His sovereignty, has allowed this remnant to return in order to bring about a conclusion to the outworking of His plans and purposes surrounding the Times of the Gentiles and Israeli repentance. (For a detailed discussion of the slayer in Numbers chapter thirty-five, refer to the appendix.) When That Day Arrives The day of Israel’s prophesied restoration to the land will be following Israel’s repentance, following Christ’s return and the overthrow of Gentile world power, and following the healing of both the people and the land. This is simply what the Old Testament prophets have revealed about the matter, and this is what must be followed. Further, Israel will be restored to the land in accord with the seven "feasts of the Lord" in Leviticus chapter twenty-three. These festivals form the prophetic calendar of Israel and detail the chronology of events, as they will have to do with Israel, from the time of Christ’s return to the establishment of the Messianic Kingdom (a period, which, according to Daniel 12:11-12, will apparently be seventy-five days in length). The first festival, the Passover, has to do with Israel’s national conversion after Christ returns and the Jewish people (still scattered among the nations) look upon the One "whom they have pierced" (Zechariah 12:10). The Jewish people, in that day, will look upon the Aleph and the Tau (the first and last letters in the Hebrew alphabet, as Alpha and Omega in the Greek alphabet [cf. Revelation 1:8; Revelation 21:6]). These two letters form an untranslated word in the Hebrew text of Zechariah 12:10, which follows and refers back to "me [Christ]" in the verse. Israel has slain the Lamb, but the Jewish people have yet to apply the blood. Thus, insofar as Israel is concerned, not a single festival from Leviticus chapter twenty-three (festivals which must be fulfilled in the order given) has been fulfilled. But, in that coming day, following Christ’s return, these festivals will be fulfilled, beginning with the Passover (during what would appear, from Daniel 12:11-12, to be a seventy-five-day period). But note within this order where Israel’s restoration is placed. It is seen in events surrounding the fifth festival, the Feast of Trumpets (which follows Israel’s national conversion [fulfilling the first festival], among other events set forth through the intervening three festivals). It will be then, not during the present day, that the fulfillment of verses such as Deuteronomy 30:3; Ezekiel 37:11-14; Matthew 24:31 will occur. Then, a restored nation, in a restored land, during the Messianic Era, is seen through events surrounding the seventh and last festival -- the Feast of Tabernacles. And it is toward this day that the whole of Scripture moves. 1) Next Unto the King Israel in that coming day will be the restored wife of Jehovah, with the theocracy restored to the nation. "God" will be King; and "Israel," a nation separate and distinct from the Gentile nations (cf. Numbers 23:9; Deuteronomy 7:6), will be queen. Israel will be placed back in the land covenanted to Abraham, Isaac, and Jacob (a healed nation placed back in a healed land). Israel, in that day, will occupy her proper, God-ordained place at the head of the nations. The Times of the Gentiles will be past, Israel will hold the sceptre, and the Gentile nations of the earth will be ruled by and blessed through Israel. In that day, Israel is going to go forth in the antitype of Joseph’s brethren after his reappearance to and their acceptance of him. Joseph’s brethren, in the type, went forth with the message, "Joseph is yet alive, and he is governor over all the land of Egypt" (Genesis 45:1-4; Genesis 45:9; Genesis 45:26). And Jesus’ brethren, in the antitype, are going to go forth with the same message: "Jesus is yet alive, and He is Governor over all the earth." The Jewish people, in that day, will fulfill the one thing which they have yet to fulfill surrounding their calling. They, as Jonah following his being raised from the dead after two days, on the third day, will carry God’s message to the Gentiles. And, as in Jonah’s experience, the Gentiles will hear and take heed (cf. Isaiah 43:1; Isaiah 43:10; Jonah 1:17; Jonah 2:10; Jonah 3:1-10). 2) Greatness, Acceptance, Wealth, Peace The end of the matter is seen in both Esther 8:1-17 and Esther 10:1-3. Esther 8:1-17 depicts one facet of Israel’s royal position during the Messianic Era -- arrayed in a regal manner (Esther 8:15); and chapter ten depicts another facet of the matter, with four words used to describe Israel in that coming day -- greatness, acceptance, wealth, peace (Esther 8:3). The only word which probably needs any comment at all is the word "wealth." This is the translation of a Hebrew word which has to do with "good," or a reference to "the welfare of the people." Israel in that day will be great (at the head of the nations, rather than as today), the Jewish people will be accepted (the present-day situation will be reversed), the Jewish people will do that which is good (looking out for the welfare of all), and there will be worldwide peace (cf. Luke 1:31-33; Luke 2:13-14). And it will be in that day, in accord with Esther 8:17 -- "...many of the people of the land became Jews; for the fear of the Jews fell upon them" -- that the Gentiles are going to recognize the Jew in complete accord with his true identity and calling: "Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all the languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you" (Zechariah 8:23). "Ten" is the number of ordinal completion, pointing to all of the Gentiles, calling attention to that which the future holds for both Israel and the nations (Psalms 122:6; Psalms 126:1-6; Isaiah 60:1-22). ======================================================================== CHAPTER 32: 02.10. APPENDIX ======================================================================== Appendix Two Types of Crowns There are two words in the Greek text of the New Testament which are translated "crown" in English versions. The first and most widely used word is stephanos (or the verb form, stephanoo), referring to a "victor’s crown" or a crown denoting certain types of "worth" or "valor." The other word is diadema, referring to "regal authority," "kingly power." Stephanos (or the verb form, stephanoo) is the only word used for "crown" in the New Testament outside the Book of Revelation. This, for example, is the word used referring to the "crown of thorns" placed upon Christ’s head immediately preceding His crucifixion (Matthew 27:29; Mark 15:17; John 19:2; John 19:5). This is also the word used throughout the Pauline epistles, referring to "crowns" awaiting faithful Christians (1 Corinthians 9:25; Php 4:1; 1 Thessalonians 2:19; 2 Timothy 2:5; 2 Timothy 4:8). James, Peter, and John also used stephanos in this same sense (James 1:12; 1 Peter 5:4; Revelation 2:10; Revelation 3:11). The writer of Hebrews used this word (the verb form, stephanoo) referring to positions which will ultimately be occupied by Christ and His co-heirs in "the world [’inhabited world’] to come" (Hebrews 2:5-9). Then John used the word six additional times in the Book of Revelation in several different senses (Revelation 4:4, Revelation 4:10; Revelation 6:2; Revelation 9:7; Revelation 12:1; Revelation 14:14). Diadema, the other word used for "crown" in the New Testament, appears only three times; and all three occurrences are in the latter part of the Book of Revelation (Revelation 12:3; Revelation 13:1; Revelation 19:12). The first two references have to do with power and authority possessed by incum bent earthly rulers immediately preceding and within the kingdom of Antichrist, and the latter reference has to do with power and authority which Christ will possess at the time He returns and takes the kingdom. The way in which these two words are used in the New Testament relative to the government of the earth must be borne in mind if one is to properly understand the Scriptural distinction between the use of stephanos and diadema. Diadema (referring to the monarch’s crown) is used only where one has actually entered into and is presently exercising regal power. Stephanos is never used in this respect; it appears in all other occurrences, covering any instance where the word "crown" is used apart from the present possession of regal power. The possession of such power at a future date (or a past date) can be in view through the use of stephanos. Then, diadema is used when one actually comes into possession of this power. In this respect, overcoming Christians have been promised a stephanos (victor’s crown), never a diadema (monarch’s crown); but the promised stephanos will become a diadema at the time overcoming Christians assume positions on the throne with Christ. There can be no such thing as either Christ or His co-heirs wearing a stephanos in that day. They can only wear the type crown referred to by the word diadema. To illustrate the matter, note how stephanos and diadema are used relative to the Antichrist and his kingdom. Stephanos is used of the type crown worn by the Antichrist when he is first introduced in the Book of Revelation (Revelation 6:2), but later diadema is used relative to his exercise of delegated power and authority (Revelation 12:3; Revelation 13:1-2). Antichrist is seen wearing a "crown," as he goes forth "conquering, and to conquer" in Revelation chapter six. He is crowned and moves after the described fashion in view of ultimately attaining regal power over the earth; but, at this time, as shown by both the context and the word stephanos, he has not attained such power. Then, in Revelation 12:1-17 he is once again seen wearing a "crown" (all seven heads are crowned at this point in the book. Antichrist will be the seventh head [seventh ruler] in a succession of rulers), and in chapter thirteen those ruling with him (the ten horns) are also crowned. As shown by both the context and the word diadema, the matter is entirely different at this point in the book. Antichrist has now attained regal power over the earth, and he has subordinate rulers exercising power with him. Thus, diadema, not stephanos, is used in these passages. The use of stephanos relative to crowns in connection with Israel in Revelation 12:1 illustrates the same truth. Israel today is not occupying the position for which the nation was called into existence -- "a kingdom of priests, and an holy nation" (Exodus 19:6). Israel is to one day rule upon the earth at the head of the nations, and the nations are to be blessed through Israel; but Israel will not occupy this position until after the time of Revelation 12:1. Thus, stephanos is the only word which could be used relative to crowns in connection with Israel at this point in time. The use of diadema in connection with Israel in this respect awaits events of the coming age. Then note the type crowns on Christ’s head -- past and future -- in Matthew 27:29; Revelation 14:14; Revelation 19:12. Matthew 27:29 refers to that past time when Christ was arrayed as a mock King. The word used for "crown" in this verse is stephanos. Diadema could not be used in this instance, for this word would show Christ actually exercising regal power and authority, wearing "a crown of thorns." And this, of course, was something which He did not do at this time, particularly wearing "a crown of thorns." Rather, the opposite was shown by the "crown [stephanos] of thorns" -- shame and humiliation, relative to the government of the earth. Then, in Revelation 14:14, Christ is seen once again wearing a stephanos (though not "a crown of thorns" this time). And, again, there is no display of regal power, though that future time when he would wear a diadema is anticipated by both the time (near the end of the Tribulation) and His actions (anticipating His treading the winepress at the time of His return (cf. Isaiah 63:1-6; Joel 3:9-16; Zechariah 14:1-9; Revelation 19:11-21). This is the last time in Scripture that the word stephanos is used relative to a crown resting upon Christ’s head. But, when that time arrives -- anticipated by Christ seen with a stephanos on his head and a sharp sickle in His hand in Revelation 14:14 -- Christ will come forth wearing "many crowns [’diadems’]" (Revelation 19:12). He can come forth in this manner at that time, for the Father will not only have delivered the kingdom into His hands but He will now have a consort queen and be ready to ascend the throne (cf. Daniel 7:13-14; Revelation 19:7-9); and because of this, when He comes forth, the announcement can be sounded for all to hear: "King of kings, and Lord of lords." Christ, at that time, will have entered into His long-awaited regal position; and the first order of business will be the putting down of the Beast, the kings of the earth, and Satan and his angels (Revelation 19:17-21; Revelation 20:1-3). They cannot be allowed to reign beyond the point Christ assumes regal power. Their crowns (diadems) must, at this time, be taken and given to others -- those to whom they will then rightfully belong. An understanding of the distinction between stephanos and diadema will also reveal certain things about the twenty-four elders which could not otherwise be known. They each cast a stephanos before the throne, not a diadema. This shows that they were not then occupying regal positions, though crowned and seated on thrones. At one time they would have occupied such positions (wearing diadems, seated on thrones); but with the disarray in the governmental structure of the earth, resulting from Satan’s rebellion, they ceased exercising regal power (for, not participating in his rebellion, they no longer retained active positions in his rule). Their crowns could then be referred to only through the use of the word stephanos; and these crowns would, of necessity, have to be retained until the time of Revelation 4:10. God’s system of government (an incumbent remaining in office until replaced by his successor) would necessitate the twenty-four elders retaining their crowns until their successors were on the scene and ready to ascend the throne. And at this point in the book, for the first time in man’s history, the one who is to rule with the second Man, the last Adam -- Christ’s bride -- will have been made known and shown forth. This will have occurred at events surrounding the judgment seat (Revelation 1:1-20, Revelation 2:1-29, Jeremiah 3:1-22); and these elders can now cast their crowns before God’s throne (Revelation 4:1-11), for their successors will be on the scene and ready to ascend the throne with Christ. (For a discussion of the twenty-four elders in the preceding respect, refer to the author’s books, JUDGMENT SEAT OF CHRIST [revised edition], Chapter XII, and SEARCH FOR THE BRIDE, Chapter XIII.) The Death of the High Priest Whoso killeth any person, the murdered shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die. Moreover ye shall take no satisfaction [ransom] for the life of a murderer, which is guilty of death: but he shall be surely put to death. And ye shall take no satisfaction [ransom] for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest [the high priest (v. 25)]. So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it (Numbers 35:30-33). Numbers 35:1-34 relates the account of God instructing the children of Israel to set aside six cities to be "cities for refuge." And within this account one will find central truths surrounding that future time -- which is seen in Hebrews chapter five -- when the present high priestly ministry of Christ, after the order of Aaron, is concluded and Christ comes forth from the heavenly sanctuary as the great King-Priest, after the order of Melchizedek. Three of the cities of refuge were to be on the east side of Jordan, and the three remaining were to be on the west side of Jordan (Numbers 35:14). The three cities on the east side of Jordan were selected by Moses, prior to his death and the subsequent entrance of the Israelites into the land of Canaan (Deuteronomy 4:41-43); and the three cities on the west side of Jordan were selected by the children of Israel under the leadership of Joshua, following their entrance into the land (Joshua 20:1-7). These cities were set aside to provide a sanctuary for any man who killed another man through an unpremeditated act. The Divine decree given to Noah and his sons following the Flood required the death of the slayer at the hands of man: "Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man" (Genesis 9:6). And God’s injunction concerning capital punishment for a capital crime was later reiterated to Moses and is part of the Mosaic Economy as well (Exodus 20:13; Exodus 21:12). The command concerning capital punishment for a capital crime was thus given to Noah and his sons over eight hundred years before it was delivered to the children of Israel under Moses. Consequently, man not being under the Mosaic Economy today has nothing to do with the validity or nonvalidity of capital punishment for a capital crime, for not only does the Biblical origin of this injunction precede the giving of the law through Moses but the command given to Noah and his sons (approx. 2,300 B.C.) has never been repealed. Although capital punishment for a capital offense has never been repealed, provision was later made for a man who killed another man unintentionally. This was the Divinely established purpose for setting aside the six cities of refuge (cf. Exodus 21:12-13). These cities were to be located at places where at least one city would be easily accessible to any Israelite living in the land of Canaan. And should one Israelite kill another Israelite through accidental means -- unintentionally -- he could flee to the nearest city of refuge and be provided a sanctuary from the near kinsman of the person who had been slain. It fell the lot of the near kinsman to fulfill God’s injunction concerning capital punishment for a capital crime. The near kinsman was to confront the slayer and, in turn, slay him. God’s requirement in the matter was blood for blood (Numbers 35:16-21; cf. Deuteronomy 19:21). God’s previous instructions to Noah and his sons remained unchanged within the framework of God’s instructions to Moses. Something though was added to these instructions within the Mosaic Economy. Provision was made for the person guilty of accidental, unpremeditated murder. And once the Israelite guilty of such an act had taken advantage of that provision -- once the slayer had fled to and was inside the walls of one of the six designated cities of refuge -- the near kinsman, as long as the slayer remained in this place, couldn’t touch him. Any individual though who fled to one of the cities of refuge must, at a later time, be returned to the area where the slaying occurred and stand before a judicial court; and, should the testimony at this court prove to be negative, at least two witnesses were required to testify against the man in this manner. If the slayer was found to be guilty of wilful murder, he would no longer be granted sanctuary in a city of refuge. Rather, he would be turned over to the near kinsman to be slain; and the near kinsman, slaying the man, would not be guilty of blood himself. But if the slayer, on the other hand, was found to be guilty only of involuntary manslaughter, he would be returned to the safety of the city of refuge to which he had previously fled (Numbers 35:22-28). Then there was the matter of a ransom. This ransom constituted a payment for the life of the one found to have committed involuntary manslaughter. No ransom though was provided for the life of a person found guilty of wilful manslaughter. Rather, he was to forfeit his own life (blood for blood), apart from a ransom. But though the ransom was a provision for the one having committed involuntary manslaughter, there was a stipulation: The ransom could not be used until the death of the high priest (Numbers 35:28; Numbers 35:32). Once the high priest in the camp of Israel had died and the ransom had been used, the individual who had previously been found guilty only of involuntary manslaughter was then free to leave the particular city of refuge where he had been provided a sanctuary and return to the land of his possession. And once this had occurred, the near kinsman no longer had any claim on that individual. Israel, the Slayer In the Old Testament (in the type) it was individual Israelites who found themselves guilty of manslaughter (wilful or involuntary) and, consequently, in a position where they would either be slain or be granted protection in a city of refuge. Today (in the antitype) it is the entire nation of Israel which finds itself guilty of manslaughter and in a position to either be slain or be granted protection. The nation of Israel is guilty of the death of the Lord Jesus Christ. The paschal lamb was given to Israel, and only Israel could slay this lamb (Exodus 12:1 ff). Jesus was the Paschal Lamb (1 Corinthians 5:7), to Whom all the sacrificial lambs in the Old Testament pointed; and only Israel could have slain Jesus, which is exactly what, according to Scripture, occurred (Acts 2:23; Acts 2:36; Acts 3:12-15). Israel today is unclean through contact with the dead body of God’s Son, with cleansing to be provided on the seventh day -- the seventh 1,000-year period, the Messianic Era (Numbers 19:11-12). But how is Israel’s act, as the slayer, to be reckoned? Was it a premeditated act? Or was it an unpremeditated act? If it was a premeditated act, the nation would have to be cut off. No ransom could be provided (it would have to be blood for blood; the nation would have to pay with its own life); nor, if a premeditated act, could the nation ever be allowed to return to the land of her possession (which would mean, in the final analysis, that God’s promises to Abraham, beginning with Genesis 12:1-3, could never be realized). However, if Jesus was delivered into Israel’s hands after a manner which would allow the nation’s act of crucifying her Messiah to be looked upon as unpremeditated murder -- i.e., allow the nation’s act to be looked upon as having been done through ignorance -- then Israel could be granted protection and a ransom could be provided. And beyond that, the ransom could one day be used by the nation, at which time Israel would be free to return to the land of her possession (allowing God’s promises to Abraham, beginning with Genesis 12:1-3, to be fulfilled). The Biblical testimony concerning the manner in which the nation’s act must be viewed was given by Jesus Himself at Golgotha; and the same testimony was later provided by Peter, following the death, burial, resurrection, and ascension of Christ. Note the words of Jesus: "...Father, forgive them; for they know not what they do" (Luke 23:34 a). Then note the words of Peter: "Ye men of Israel... But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses... And now, brethren, I wot that through ignorance ye did it, as did also your rulers" (Acts 3:12 a, Acts 3:14-15, Acts 3:17). Thus, Jesus was delivered into the hands of Israel (cf. Exodus 21:13; Acts 2:23) after a manner which not only allowed the Jewish people to act after the described fashion but also prevented them from acting after any other fashion as well. Consequently, Israel is to be granted protection, a ransom will be provided, and the Jewish people will be free to one day avail themselves of this ransom and return to the land of their possession, though only after the antitype of the death of the high priest -- at which time all of God’s promises to Abraham, beginning with Genesis 12:1-3, will be fulfilled. The High Priest and the Ransom In the camp of Israel there was only one high priest at any one time. At the time of the high priest’s death, he was succeeded by another from the Aaronic line; and the high priestly ministry in the Aaronic line continued in this manner, after this fashion. Aaron ministered in the sanctuary in the earthly tabernacle, with blood, on behalf of the people. Jesus, on the other hand, is presently ministering in the heavenly sanctuary, with blood, on behalf of the people -- a ministry patterned after the order of Aaron. And, as evident from Hebrews 5:1-14, along with other related Scripture, Christ’s present ministry after the order of Aaron will not continue indefinitely. There is coming a day when Christ’s present ministry in the heavenly sanctuary will end. And the termination of this ministry, along with certain events which will occur relative to Israel in that day, was typified by the death of the high priest in the camp of Israel and events which occurred relative to the slayer when the high priest died. And these events, as they pertain to the slayer, have to do with two things in the antitype: 1) Israel’s cleansing from defilement through contact with the dead body of the nation’s Messiah, and 2) a restoration the Jewish people to the land of their possession. The word ransom (Numbers 35:31-32 [translated "satisfaction," KJV]) is from a cognate form of the word for "atonement" in the Hebrew text. The underlying thought behind "atonement" is to cover; and that is the same thought expressed by the "ransom" in this chapter. This ransom provided a covering -- a covering from view, a putting away, a blotting out -- of the previous capital act (an unpremeditated act). And once the ransom had been used, which could be only after the death of the high priest, the whole matter was put away. The person was then free to return to the land of his possession; and the near kinsman of the one slain could no longer have any claim on him whatsoever, for the matter had been put away and could never be brought up again. (In the type, this ransom was connected with some aspect of the person and work of the high priest, or of other priests. For example, this ransom could not be used until the high priest had died. Then, this ransom had to do with a covering [with atonement] from defilement wrought through contact with a dead body. And such a work in Numbers chapter nineteen, where cleansing from this type defilement is dealt with, was performed by a priest. The high priestly ministry of Aaron and his successors in the camp of Israel, whether in this or in other areas of defilement, was a work on behalf of the saved, not the unsaved. Their work was for those who had already appropriated the blood of slain paschal lambs, pointing to Christ and His shed blood at Calvary [the slain Paschal Lamb]. This succession of high priests ministered in this manner, on the basis of shed blood, typifying Christ’s present ministry in the sanctuary after this same fashion [a ministry for the saved, on the basis of shed blood]. Thus, that being dealt with in Numbers chapter thirty-five -- portending a priestly work -- has to do with the cleansing of saved individuals from defilement [defilement wrought through contact with a dead body], not with issues surrounding the death of the firstborn [issues surrounding eternal salvation]. And the Jewish people, for two reasons, find themselves in a position today where they cannot avail themselves of this cleansing [cleansing from contact with the dead body of their Messiah]: 1) The Jewish people today are in an unsaved state; and 2) the Jewish people, even if they were in a saved state today, could not presently avail themselves of the ransom [cleansing] because of the nature of Christ’s present priestly ministry. Cleansing from all defilement during the present dispensation is brought to pass through only one means -- through Christ’s present ministry in the heavenly sanctuary, on the basis of His shed blood on the mercy seat. Though Christ is not of the Levitical line, His present ministry is patterned after the order of Aaron’s ministry; and, because Christ is not of the Levitical line, if God were dealing with Israel on a national basis today, He could not deal with the Jewish people in relation to Christ’s present ministry in the sanctuary [else He would violate that which He Himself established]. The Jewish people, if they were being dealt with in relation to the priesthood today, would have to be dealt with in relation to that set forth concerning the priesthood in the Mosaic Economy [as will be done during the coming Tribulation, when God completes His national dealings with Israel during Man’s Day]. The priest, within the Mosaic Economy, had to be of the Levitical line. And Christ is not of this line. Christ is from the tribe of Judah. Thus, dealing with the Jewish people in relation to Christ’s high priestly ministry today would be completely out of the question. They could not go to Christ and receive cleansing, for the Mosaic Economy does not recognize a priestly ministry of the nature Christ is presently exercising [a non-Levitical ministry patterned after the order of Aaron, a Levite]. And any priesthood which the Jewish people themselves could enact today, from the Levitical line, would be completely non-efficacious. However, note that Christ [though from the tribe of Judah] can conduct a ministry patterned after the order of Aaron for Christians during the present dispensation, for Christians are not under the Mosaic Economy. Christians form part of the one new man, which is neither Jew nor Gentile [cf. Galatians 3:26-29; Ephesians 2:12-15]. Thus, for Christians, Christ’s lineage has nothing to do with the matter one way or the other. But, before the Jewish people can enter into the picture as matters pertain to the priesthood and the ransom, seen in Numbers chapter thirty-five, Christ must first terminate His present ministry in the sanctuary and come forth as the great King-Priest after the order of Melchizedek. And, as well, a new covenant [which will replace the old covenant] will be made with Israel at this time [Jeremiah 31:31-34]. In the preceding respect, from the vantage point of the antitype, it is an easy matter to see why the high priest in the camp of Israel had to die before the slayer could avail himself of the ransom and return to the land of his possession. God had simply established and brought matters to pass after this fashion in the history of Israel in order to form a type, with a view to the antitype. Christ’s high priestly ministry in the sanctuary has to terminate first. Only then can the slayer [Israel] avail herself of the ransom and return to the land of her possession.) Thus, the ransom for Israel’s capital offense has already been paid. Jesus paid this ransom at Calvary, shedding His Own blood -- blood which is presently on the mercy seat in the heavenly sanctuary. However, although the ransom (providing atonement) for Israel’s sin has already been paid, the nation cannot avail herself of this ransom or return to the land of her possession until the antitype of the death of the high priest. Israel though must first experience her national Passover in fulfillment of Exodus 12:7 and Leviticus 23:5 -- through applying the blood which was shed 2,000 years ago. And this can occur only at the termination of Israel’s present blindness (Romans 11:25). Israel, as the two disciples on the Emmaus road in Luke 24:13 ff, must continue in a blinded condition until the resurrected Christ, by His personal presence at His second coming, opens the Old Testament Scriptures to the Jewish people’s understanding in this respect (cf. vv. 16, 25-27, 31). In that day, Israel’s eyes will be opened; and a nation will be "born at once" (Isaiah 66:8). The entire nation will experience the birth from above at the same time [when the Jewish people look upon the One Whom "they have pierced" (Zechariah 12:10)]). And this will occur only after Christ terminates His present ministry, departs the heavenly sanctuary, and comes forth as the great King-Priest after the order of Melchizedek. Then cleansing can occur, allowing the ransom seen in Numbers chapter thirty-five to be used. It will be in that day -- not before -- that Israel will experience her national Passover, be able to avail herself of the ransom, and be free to return to the land of her possession. As long as Christ occupies His present position in the heavenly sanctuary, Israel cannot avail herself of the paid ransom and return to this land. Israel must remain in her present condition -- blinded -- throughout the present dispensation; and, according to related Scripture, Israel will not be removed from this condition until a few years beyond the present dispensation, at the end of Man’s Day, at the end of the Tribulation. (Insofar as Christians are concerned, Christ’s present ministry in the heavenly sanctuary will terminate when the Church is removed from the earth into the heavens, at the end of the present dispensation. However, Christ’s ministry in the sanctuary will apparently continue for others through the Tribulation, else the saved among the earth-dwellers would have no High Priest. Christ though will not come forth as the great King-Priest after the order of Melchizedek, appearing to Israel after this fashion, until the end of Man’s Day, the end of the Tribulation. And it will be only at this time that events surrounding the antitype of the death of the high priest in Numbers chapter thirty-five can occur.) Also, the Jewish people one day availing themselves of the ransom in Numbers chapter thirty-five would correspond with the fulfillment of events set forth in the second of the seven feasts of the Lord in Leviticus chapter twenty-three -- the feast of Unleavened Bread, which immediately followed the Passover. "Leaven" points to that which is vile, corrupt (cf. Matthew 13:33; Matthew 16:1-12; 1 Corinthians 5:6-8); and the fulfillment of this festival in the type had to do with a cleansing of the house, a removing of all leaven from the house immediately following the Passover (cf. Exodus 12:8-20; Leviticus 23:6-8). And in the antitype, it is the same. The fulfillment of this festival will immediately follow the fulfillment of the Passover. It will occur immediately following Israel applying the blood of the slain Paschal Lamb, blood shed 2,000 years prior to this time. And because Israel had previously shed this blood, the entire house of Israel will be found in an unclean condition in that day, an uncleanness which will have to be dealt with. Israel, in that day, will be found in this unclean condition through the nation’s prior contact with the dead body of their Messiah. The house, resultingly, will be found completely leavened. And the leaven will have to be removed; it will have to be put out, done away with. And this is where the account of the slayer availing himself of the ransom in Numbers chapter thirty-five, following the death of the high priest, is seen being fulfilled in the antitype (along with the fulfillment of that seen in Numbers chapter nineteen). Israel in that day will be cleansed of this defilement, and the house will no longer be leavened. Accordingly, only in that coming day, only following cleansing from Israel’s present defilement wrought through prior contact with the dead body of the nation’s Messiah, will the Jewish people be free to return to the land covenanted to Abraham, Isaac, and Jacob; and only then can the Jewish people realize their calling in this land, with God’s promised blessings flowing out through Israel to the Gentile nations of the earth after the fashion which God intended when He called this nation into existence. (A knowledge of the preceding facts will reveal not only truths surrounding Christ’s present and future ministries but also truths surrounding Israel’s present and future status as a nation in the Middle East. Christ is still ministering in the heavenly sanctuary, with the antitype of the death of the high priest yet to occur; and Israel still remains in unbelief. Consequently, Israel -- being unable to presently avail herself of the paid ransom -- will not only continue in unbelief, but the nation cannot return to the land of her possession during the present day and time as well. To equate the present restoration of a remnant of the descendants of Abraham through Isaac and Jacob to the land of Israel with the fulfillment of any of the Old Testament prophecies dealing with Israel’s restoration to this land [such as the vision of the valley of dry bones in Ezekiel 37:1-28] is to ignore the fact that Israel is the slayer. And this is an established Biblical fact which cannot be ignored. The present restoration of a remnant to the land can have nothing whatsoever to do with the fulfillment of any of the numerous Old Testament prophecies surrounding Israel’s restoration. The fulfillment (after any fashion) of such promises today, from a Biblical standpoint, is impossible, for Christ is still ministering after the order of Aaron in the heavenly sanctuary. Thus, the ransom which Christ paid to effect Israel’s cleansing cannot presently be used; nor can Israel return to the land of her possession today. These things are reserved for the seventh day, which lies just ahead. However, a remnant must be present in the land immediately preceding the end of Man’s Day for certain prophecies surrounding Israel and the nations to be fulfilled, though the existence of this remnant has nothing to do with the fulfillment of Old Testament prophecies surrounding Israel’s restoration. Thus, the existence of the nation of Israel in the land today [consisting of almost 5,000,000 Jews] is neither the beginning of nor a partial fulfillment of any Old Testament prophecy surrounding Israel’s restoration to the land. Rather, this remnant in the land is the result of a Zionistic work among the Jews during about the past century, and this remnant constitutes the existence of an end-time Israeli nation which must be present in the land in order to bring about the fulfillment of numerous Old Testament prophecies surrounding Israel and the nations immediately preceding Christ’s return. In this respect, the remnant in the land today constitutes the nation which will shortly make the seven-year covenant with Antichrist. And this remnant will, in turn, later be uprooted from the land [something which will never occur after the Jewish people have been regathered in fulfillment of Old Testament prophecy (cf. Isaiah 2:1-4; Jeremiah 32:37-44; Ezekiel 37:19-28; Ezekiel 39:25-29; Joel 2:27-32)]. In the middle of the Tribulation, when Antichrist breaks his covenant with Israel, the nation of Israel, as we know it today, will be uprooted from their land; and the Jews dwelling in the land at that time, who do not escape to a place which God has specially prepared for them in the mountainous terrain of the land [Matthew 24:16-20; Revelation 12:6; Revelation 12:14] will either be slain or be sold as slaves throughout the Gentile world [cf. Joel 3:6; Luke 21:20-24; Revelation 11:2]. During the last half of the Tribulation there will be no Jewish nation in the Middle East. Rather, Jerusalem, the capital of Jewry, will be "trodden down of the Gentiles" until the full end of Daniel’s Seventy-Week prophecy, which marks the end of "the times of the Gentiles" [cf. Daniel 9:24-27; Luke 21:24; Revelation 11:2]. During this time, the entire world -- particularly the center of Antichrist’s kingdom in the Middle East [including the land of Israel as we know it today] -- will become like Nazi Germany during the final six years of the Third Reich [1939-1945]. And when the Holocaust of that coming day reaches its darkest hour, Messiah will return, and He Himself will effect the prophesied regathering of the nation [Matthew 24:15-31; Luke 21:20-27]. Christ must first complete His present ministry in the sanctuary and return to earth. Only then can Israel avail herself of the ransom and return to the land of her possession.) ======================================================================== CHAPTER 33: 03.00. FOCUS ON THE MIDDLE EAST ======================================================================== Focus on the Middle East by Arlen L. Chitwood The Lamp Broadcast, Inc. 2629 Wyandotte Way Norman, Okla. 73071 1991 [Imported into E-Sword by SFinigan for free distribution only, July 2006, by permission, from resource ] Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla. E-mail: alchitwood@icnet.net . ©1996 Arlen L. Chitwood, The Lamp Broadcast . ======================================================================== CHAPTER 34: 03.000. CONTENTS ======================================================================== CONTENTS Foreword & Introduction I.Israel and the Nations II.Ever Burning, but Not Consumed III.Against My People Israel IV.Let Us Cut Them Off V.But in That Day VI.Appendix DANIEL’S IMAGE THE MOTHER OF HARLOTS THE BEAST AND FALSE PROPHET THE EUROPEAN COMMON MARKET ISLAMIC TEACHING / THE TEMPLE MOUNT JIHAD PROFILES OF MIDDLE EAST COUNTRIES ======================================================================== CHAPTER 35: 03.0000. BOOKS BY THE AUTHOR ======================================================================== the Same Author - THE STUDY OF SCRIPTURE HAD YE BELIEVED MOSES THE MOST HIGH RULETH RUN TO WIN SO GREAT SALVATION SALVATION OF THE SOUL FROM ACTS TO THE EPISTLES IN THE LORD’S DAY FOCUS ON THE MIDDLE EAST FROM EGYPT TO CANAAN LET US GO ON REDEEMED FOR A PURPOSE JUDGMENT SEAT OF CHRIST MYSTERIES OF THE KINGDOM THE BRIDE IN GENESIS SEARCH FOR THE BRIDE SEVEN, TEN GENERATIONS GOD’S FIRSTBORN SONS THE TIME OF JACOB’S TROUBLE JUDE RUTH ESTHER ======================================================================== CHAPTER 36: 03.00000. FOREWORD AND INTRODUCTION ======================================================================== Foreword In the Middle East today there are two half brothers who have been engaged in a continuous war with one another for over forty years; and though this war has been fought mainly in one part of the world, repercussions have been felt worldwide. The war involves the rightful ownership of a particular piece of real estate (the land of Palestine), a particular city within that piece of real estate (Jerusalem), and a particular place within that city (the Temple Mount). Both brothers lay claim to Palestine, the city of Jerusalem, and the Temple Mount on the basis of their common descent from Abraham and that which their individual religious faiths teach -- Islam for one, and Judaism for the other. The claim by both, thus, has roots going back four millenniums in human history. And in order to understand the problem or deal with the problem after any fashion, one must go back to the days of Abraham and begin at this point. It is a religious problem involving two world religions and two sons in one family -- sons having the same father but different mothers. FOCUS ON THE MIDDLE EAST begins at this point, brings the matter down into modern times, and then projects everything out into the future. This thus allows one to view current events in the Middle East from two perspectives -- from the perspectives of Bible history and Bible prophecy. And viewing Middle East events from these two perspectives is really the only possible way they can be properly understood. Introduction The Gulf Crisis, which began August 2, 1990, and the Gulf War, which began January 16, 1991, captured the attention of the world after a fashion which really had no precedent in history. These events, from the perspective of Bible prophecy, were occurring at the right time (at the end of the sixth millennium of Man’s Day) in the right place (the Middle East, particularly the Persian Gulf area) with the correct nations present (nations which, according to Bible prophecy, will play a major role in end-time events in the Middle East). Military personnel being sent to the Persian Gulf and Saudi Arabia were asking questions which many of them had never asked before. Military chaplains were being so deluged with questions about Bible prophecy and the Middle East that special classes had to be established in order to deal with them, and numerous other Bible classes began to spring up within military groups. All at once the Bible seemed very relevant, for hundreds of thousands of military personnel suddenly found themselves being sent into a part of the world where, according to Scripture, the most bloody wars in history are about to be fought, concluding with a battle in which blood will run to the depth of "the horse bridles" (Revelation 14:20). Books on Bible prophecy became very popular almost overnight, and some Bible scholars found themselves hurriedly updating previously written works in order to meet the demand and answer questions which Christians were asking. In order to understand what has occurred and is presently occurring in the Middle East, one must possess an understanding of two things: 1) Bible history, and 2) Bible prophecy. Conditions are as they presently exist because of events in history, and, through rapidly changing events, conditions are about to merge into that time foretold by the prophets. FOCUS ON THE MIDDLE EAST deals with the matter from this twofold perspective, with Israel occupying center-stage in everything which occurs. Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla. E-mail: alchitwood@icnet.net. ======================================================================== CHAPTER 37: 03.01. ISRAEL AND THE NATIONS ======================================================================== 1 Israel and the Nations In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. And Abraham said unto God, O that Ishmael might live before thee! And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. But my covenant will I establish with Isaac... (Genesis 15:18; Genesis 17:7-8; Genesis 17:18-21 a). Genesis is the book of origins or beginnings. The Hebrews referred to this book by the first word appearing in the Hebrew text -- Bereshith -- translated in the English text, "In the beginning." The title appearing in English translations today though was taken from the title given to this book in the Septuagint (the Greek translation of the Old Testament). And the translators of the Septuagint took their title from a word used in each of ten verses which begins ten separate parts of Genesis (Genesis 2:4; Genesis 5:1; Genesis 6:9; Genesis 10:1; Genesis 11:10, Genesis 11:27; Genesis 25:12, Genesis 25:19; Genesis 36:1; Genesis 37:2). The Greek word genesis -- meaning "generation," "birth," "origin" -- appears in each of these verses; and the English title, "Genesis," is simply a transliteration of this word. All things associated with man and the earth have their origin someplace in the book of "Genesis." There is a beginning in relation to the earth (Genesis 1:1), and there is a beginning in relation to man in this book (Genesis 1:26-28). And the beginning of God’s revelation relative to His purposes for the earth and man begin to unfold in Genesis. It matters not what particular point of beginning man wants to pursue -- creation, fall, redemption, origin of nations, languages, etc. -- he will always, without exception, have to go back to this one source, given by God through Moses. The importance of understanding beginnings is to be seen in the character of God, the One existing before all things and by Whom all things were brought into existence (John 1:1-3; Colossians 1:15-17). The infinite God, unlike finite man, does not change. He brings things to pass within the scope of predetermined plans for predetermined purposes which will ultimately be realized. The manner in which God looks at matters after this fashion is set forth in Romans 11:29 : "For the gifts and calling of God are without repentance [’without a change of mind’]." God does not, He cannot, change His mind concerning the reason He brought into existence all that presently exists. When God establishes a matter -- a point of beginning -- there is a plan and purpose in view, and God will always follow through with His plan and purpose to a predetermined, accomplished goal. To accomplish predetermined goals, God never gets in a hurry, as man is too often prone to do. God waits, sometimes millenniums, before He acts. And His actions always have preestablished bases, which can always be traced back to particular points in the record of the beginning of all things, to particular points in the Book of Genesis. God, for example, from His original promise in Genesis concerning a Redeemer for fallen man (Genesis 3:15), waited two millenniums before He called one man out of the human race to be the channel through whom the Redeemer would ultimately be brought forth (Genesis 11:31; cf. Genesis 12:1-4). Then God waited another two millenniums before He actually brought the Redeemer forth. The Redeemer was brought into the world when "the fulness of the time was come" (Galatians 4:4) -- not before, not after. Then God is waiting two more millenniums -- six millenniums from man’s creation -- to ultimately fulfill His plans and purposes for bringing man into existence. A pattern is set forth in the opening verses of Genesis concerning how God restores a ruined creation, the time involved, and what God does following restoration. The ruined creation was restored entirely through Divine intervention, God performed this work over a six-day period, and He then rested on the seventh day (Genesis 1:2-31, Genesis 2:1-3). God, following this pattern, is going to work another six days to restore a subsequent ruined creation -- man (along with the material creation). And, as in the original pattern, He will then rest on the seventh day. Each day in the latter restoration though Isaiah 1,000 years in length (2 Peter 3:8). God is going to work 6,000 years and then rest the seventh one-thousand-year period, which will be the Messianic Era. And all Scripture falls within a septenary arrangement after this fashion, having its origin in Genesis (ref. the author’s book, WHAT TIME IS IT? Ch. III). Beginning with Abraham Today we are living very near the end of the 6,000 years allotted to man, and things happening in the world -- especially the Middle East -- clearly point to the fact that man doesn’t have much time left. Man’s history began in the Middle East, and it will also end in that same part of the world at the conclusion of Man’s Day, at the conclusion of man’s allotted 6,000 years. The prophets have already recorded what’s about to happen, and the stage is rapidly being set for all these end-time prophecies to be fulfilled -- prophecies recorded throughout Scripture from Genesis to Revelation. That which is happening in the Middle East today, from a prophetic standpoint, is like a hand in a glove or like the pieces of a puzzle being set in place. And once all things are in place, the Church will be removed and that which the prophets previously recorded will rapidly come to pass. The geographical focal point for God’s dealings with man is the Middle East. It always has been, and it always will be. And the key to understanding what’s presently happening and what’s about to happen in that part of the world, which will affect all parts of the world, is understanding the place which Israel occupies in relation to the surrounding nations insofar as God’s plans and purposes are concerned. The only way to properly understand these things in their correct perspective is to go back to the Book of Genesis and pick up at the beginning, which is really the only way to properly understand anything in its correct perspective in Scripture. This book alone contains the foundational material necessary for a proper understanding of events in the Middle East, both present and future. And this foundational material begins to unfold in Genesis with the call of Abraham after 2,000 years of human history. 1. Through Abraham In Genesis, chapter eleven God called one man out of the human race to be the channel through whom His plans and purposes for bringing man into existence would ultimately be realized. God called Abraham from Ur of the Chaldees; and through Abraham God set about to 1) effect man’s redemption (the Redeemer would come from the loins of Abraham), 2) reveal Himself to man (through the prophets, and in His Son [Hebrews 1:1-2] -- all descendants of Abraham), and 3) manifest His blessings upon the nations of the earth (awaiting the Messianic Era, wherein God’s plans and purposes for the restoration of this earth and man’s creation, recorded in the opening verses of Genesis, will ultimately be realized). God, by calling Abraham from Ur for specific, revealed purposes, established not only a division between Abraham and the remainder of mankind but also a means by which God, from that point forward, would deal with the remainder of mankind. Abraham was called for special and particular purposes which would affect the remainder of mankind; and following Abraham’s call, the remainder of mankind would accordingly, without exception, always be dealt with in relation to God’s dealings with Abraham and his seed. After Genesis, Genesis 11:1-32, though individuals and nations who are not of Abraham’s lineage occupy a prominent place in Scripture, the central point upon which Scripture focuses never changes. The focal point remains on "Abraham and his seed," and individuals or nations are dealt with only in relation to God’s dealings with this one man and his progeny. Within the framework of God’s dealings with mankind following Genesis, chapter eleven, Abraham had more than one "seed." God had decreed that he would be "a father of many nations" at a time when he had only one son (Genesis 17:5); and this would ultimately be fulfilled, not through the birth of this son alone, but through the birth of other sons as well. Abraham became the progenitor of those nations descending from Ishmael, his firstborn (by Hagar); and he also became the progenitor of the nation descending from Isaac, the son of promise (by Sarah). Then he also became the progenitor of those nations descending from the six sons of Keturah and from Esau (the son of Isaac but the father of a separate nation than the nation descending from his brother, Jacob). 2. Ishmael, the Sons of Keturah, Esau Ishmael though, unlike the six sons of Keturah and unlike Esau, received God’s special blessing relative to his seed being multiplied: "And as for Ishmael, I have heard thee: Behold I...will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation" (Genesis 17:20; cf. Genesis 16:10). Descendants of the sons of Keturah can be traced only to a limited extent in history (the descendants of Jokshan and Midian possibly more so than the other four). Then their separate national identities become lost, mainly, it appears, through intermarriage with the descendants of Ishmael (the Iraqi people of today would dispute this, claiming to be descendants of Midian instead. This though is questionable). And the Edomites were the descendants of Esau, who occupy a prominent place in the Old Testament. The ancient kingdom of Edom lay south of the Dead Sea; but beyond the first century A.D., the Edomites, as a separate people, disappear from the pages of history. The territory occupied by ancient Edom is today part of either Jordan or Israel. The Ishmaelites though have continued as a separate race of individuals since the birth of Ishmael, 4,000 years ago. Not only have they continued to possess a separate national identity, but they have been multiplied within the scope of this identity to the point that today they comprise many nations; and all of this is in direct fulfillment of God’s promise in Genesis 17:20. Essentially, the descendants of Ishmael (allowing for an assimilation of descendants from other sons of Abraham, et al.) are the Arabic people of today; and these people presently populate all the countries stretching from Morocco in northwest Africa to the Persian Gulf in the Middle East. The present Arabic population of the world is well in excess of one hundred million. Mohammed, in the seventh century A.D., claimed descent from Ishmael. And today, most Arabs throughout North Africa and the Middle East will voice this same claim with Mohammed (e.g., Anwar Sadat openly claimed his descent from Ishmael before traveling to Israel in 1977). Though other descendants of Abraham (save Isaac, Jacob, and Jacob’s descendants through his twelve sons) occupy their place in history, they have ceased to exist as separate and distinct families of nations. But the descendants of Ishmael have not. Rather, the Ishmaelites have been multiplied in complete keeping with God’s promise, and their origin can be traced all the way back to Abraham’s firstborn. 3. Isaac Isaac, on the other hand, is the progenitor of the people we know today as the nation of Israel, the nation springing from the loins of Abraham through Isaac, Jacob, and Jacob’s twelve sons. And it is this branch of Abraham’s seed around which Scripture centers, not the other descendants of Abraham. The other descendants of Abraham occupy their place in Scripture only in instances where they are dealt with in relation to God’s dealings with the descendants of Abraham through Isaac, Jacob, and Jacob’s twelve sons (they are actually looked upon as Gentiles in this respect, and this is the manner in which all the Gentile nations are dealt with in Scripture). In such instances, Scripture centers around the descendants of Abraham through the son of promise but it also focuses upon another descendant or other descendants of Abraham as well. In the preceding respect, the sons of Keturah and their descendants (apart from their association with the Ishmaelites [and apparent amalgamation into this branch of Abraham’s seed]) do not occupy a place of particular or special prominence in Scripture, though they are mentioned in several instances. However, Ishmael and Esau do occupy places of particular and special prominence; and when one moves into the present day and time, along with viewing Biblical prophecy, Ishmael alone occupies center-stage in this respect. Ishmael and Isaac Thus, to understand what’s happening in the Middle East today (or, for that matter, what’s about to happen), one must understand, first of all, that which is recorded about Ishmael and Isaac in the Book of Genesis. This is fundamental and primary, for everything rests upon that which God has revealed in the beginning of His revelation to man about these two individuals. Then, with this as foundational material, one must understand the direction in which God led the descendants of Isaac and the direction which he allowed the descendants of Ishmael to take over the past 4,000 years insofar as a knowledge of the one True and Living God is concerned. The descendants of Isaac were led in one direction, but the descendants of Ishmael were allowed to go in an entirely different direction. Both, after 4,000 years, are monotheistic, but that’s where the similarity ends. Their separate religious beliefs are diametrically opposed, one to the other. And that which is held by each, within the framework of their beliefs, is a major governing factor in the actions of both at the present time. Resultingly, in the Middle East today, there are two half-brothers who have differences of a nature which make it impossible for them to co-exist after a peaceful fashion. There was no peace in the tent of Abraham when Ishmael and Isaac tried to dwell together 4,000 years ago, and there can be no peace in the Middle East today when their descendants find themselves trying to do the same thing. The whole matter, at its beginning point, can be traced back to the Abrahamic Covenant. This covenant involved a seed and a land, and only the son of Abraham which God recognized as the heir could have any claim on the land in the covenant. The other son was given no recognition whatsoever insofar as the covenant was concerned. God, in making this covenant with Abraham, rejected one son and accepted the other; and to Abraham and the accepted son (along with his lineage), God gave a clear title deed to a tract of land in the Middle East for an everlasting possession. Then the religious differences which came into existence at a later point in history -- with the advent of Islam in the seventh century A.D. -- really involve the same thing and can be traced back to the same point. These differences can be traced back to Genesis, to the revealed identity of the seed of Abraham who, along with Abraham, holds the title deed to this land. 1. Isaac’s Claim The nation descending from Abraham through Isaac, Jacob, and Jacob’s twelve sons, according to the clear teaching of Scripture, is the only nation on the face of the earth with a clear title deed to the land of Canaan in the Middle East. God said, "...in Isaac shall thy seed be called" (Genesis 21:12). God gave this land to the progeny of Abraham through Isaac by an unconditional covenant before Isaac was even born (Genesis 15:18-21; Genesis 17:7-8; Genesis 17:21). Then God reiterated the covenant to Isaac (Genesis 26:3-4), and later to Jacob (Genesis 28:13-15). And for those who recognize the validity of Scripture, no question can exist concerning who owns the land of Canaan in the Middle East. It belongs to the descendants of Abraham through Isaac and Jacob alone -- to the nation of Israel. However, all do not recognize the validity of Scripture and thus the validity of Israel’s right to this land. Resultingly, on May 14, 1948, when Israel announced her independence, dwelling in and possessing a portion of the land in the Abrahamic Covenant, trouble erupted; and not a single day of peace has existed in the Middle East since that time. Within hours after a nation emanating from the loins of Isaac was born in the midst of nations emanating from the loins of Ishmael, seven surrounding Ishmaelite nations which had previously banded together to form the Arab League (Iraq, Syria, Lebanon, Trans-Jordan [later called Jordan], Saudi Arabia, Yemen, and Egypt) attacked this new nation. And thought the attack eventually ended in failure, the attitude of the surrounding nations has never changed; and the attitude of these nations will remain unchanged throughout Man’s Day. (Several of these surrounding nations are not as openly hostile as others today. However, hostility among all the Arabic nations does and must exist during the present time for reasons which become obvious when one understands the Islamic [central religious faith of the Arab world] mind-set in relation to Israel [ref. also Genesis 16:12]. And basic tenets in this Islamic mind-set, bringing this about, have their roots farther back than the founding of Islam, for basic tenets in the Islamic faith have their origin in a corrupted understanding of that which is revealed about Ishmael and Isaac in the Book of Genesis.) The wars of 1956, 1967, and 1973 followed the Arabic nations’ initial war against Israel in 1948. And between these wars, and since 1973, a continuous state of war has existed -- one often breaking out into open hostility (street fighting, border skirmishes, Israeli air retaliations, etc.). Problems between the Jews and the Arabs have intensified significantly during the last several years, since the beginning of what is called "the intifada." This is a name given to the Palestinian uprising over Israel’s continued occupation of the West Bank and Gaza Strip, territories captured during the Six-Day War of 1967. However, this continued occupation of these two territories is only the immediate problem. Should this land be relinquished, the problem would not be resolved. The land of Israel itself would then become the central issue. A Jewish nation existing in that land is simply not acceptable to the surrounding Arabic nations. (The peace efforts by Anwar Sadat, President of Egypt -- traveling to Israel in 1977 and, in 1979, jointly signing a peace treaty with Menachem Begin, Prime Minister of Israel -- were not efforts shared by other Arab leaders or those in their countries. Even in his own country, Sadat’s popularity fell dramatically after the peace treaty with Israel had been signed. And he was assassinated by Moslem extremists in 1981, resulting in rejoicing in the streets of Arab cities throughout the Middle East, for, in their way of thinking, he had betrayed the Islamic faith.) In short, to state the matter another way, since May 14, 1948, with the announcement of Israel’s independence by David Ben Gurion, the world was set on a particular course from which there could be no departure. And a deteriorating, explosive situation has existed in the Middle East since that time -- a deteriorating, explosive situation of such a nature that it cannot be defused by man. 2. Ishmael’s Claim The thought during modern times should be expressed more in the sense of The Moslems’ Claim. However, the matter must first be traced back to Ishmael, then from there forward to the Moslem nations in the world today. All of the Arabic nations (except Lebanon) are Moslem nations (with various types of governments), though they are by no means the only Moslem nations. Moslem nations stretch in an unbroken line from Morocco eastward to Pakistan, and back northwest through Afghanistan and Iran to Turkey. Then most of the nations in North Africa lying south of the Arabic countries along the Mediterranean have a population which is predominately Moslem. Also, elsewhere in the world, this religion has become firmly entrenched in almost every country, though it occupies a minority status in almost all of these countries. There are over 800,000,000 Moslems worldwide today, and it is one of the fastest growing religions in the world. This religion though was founded in the Middle East, and that remains its center today. Its three most holy places -- Mecca, Medina, and Jerusalem, in that order -- are in the Middle East. And these holy places occupy a significant role in Islamic worship and life. Israel in the Middle East finds herself completely surrounded (except for the Mediterranean on the west and Lebanon along the country’s northwest border) by Moslem Ishmaelite nations; and beyond these nations to the north, east, and south are other Moslem nations -- some Arabic and some non-Arabic. (Lebanon is comprised of numerous ethnic groups of people, with approximately as many Christians [includes all "Christian" sects and denominations] as Moslems. Lebanon though is officially recognized as an Arabic country -- with Arabic the official language, etc. -- and has been the home of numerous Palestinians since 1948 [along with Syria, Jordan, and the disputed West Bank and Gaza Strip territories]. Because of the presence of a large Palestinian population in Lebanon [mainly southern Lebanon], many of the problems between Israel and her Arab neighbors over the years have come from this country.) The present alignment of nations in the Middle East could not, under any circumstances, be considered something which just happened through a random course of events over a period of centuries. It is no accident or coincidence that Ishmaelite nations surround Israel at this particular point in history; nor is it an accident or coincidence that these Ishmaelite nations, with only Lebanon as an exception, are also Moslem nations; and to carry the matter beyond that, it is also no accident or coincidence that nations lying beyond the Arabic nations, on all three sides, are also Moslem nations. (Also note Genesis 16:12, which points to hostility on the part of the decendants of Ishmael. The latter part of the verse, "...he shall dwell in the presence of all his brethren," should literally read, "...he shall dwell over against [implying hostility toward] all his brethren.") Israel presently lies in a sea of Islamic nations, with a hostile Moslem half brother dwelling in the countries which immediately border her land. And the reason for this can only be looked upon as the same reason for the Nephilim being in the land of Canaan when the Israelites left Egypt under Moses, or the same reason for Russia’s and Antichrist’s impending moves against Israel during the coming Tribulation. The present state of affairs can only be looked upon as a well-developed plan by Satan himself, centering around his unchanging, single purpose relative to Israel: "Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance" (Psalms 83:4). A) Islam and the Abrahamic Covenant Israel is not the only nation which looks to the Abrahamic Covenant for the title deed to the land which God gave to Abraham and his seed. The Moslem nations also look to this same covenant and regard Ishmael, rather than Isaac, as the son through whom the promises were to be realized. To accomplish this though, they have had to change what had previously been recorded in the Genesis account relative to Ishmael and Isaac -- for God rejected Abraham’s request, "O that Ishmael might live before thee!" and instead said, "...my covenant will I establish with Isaac" (Genesis 17:18-21). And this is exactly what has been done. In fact, those of the Islamic faith so change the clear statements in the Genesis account that they even look upon Ishmael, rather than Isaac, as the son who was offered as a burnt offering on the mount in the land of Moriah in Genesis, chapter twenty-two. Thus, in this respect, the Islamic faith, in places of this nature, is simply a corruption of revealed truth as given by God through Moses and the prophets. The descendants of Ishmael by birth though are not looked upon as those who, alone, possess the title deed to the land in the Abrahamic Covenant. They do not view the "seed" of Abraham as pertaining strictly to Abraham’s lineal descendants in this respect. Rather they look upon all Moslems, by faith in "Allah [’God,’ as He is called by the Moslems]," as being "children of Abraham"; and these "children of Abraham" (in this particular case, "the Palestinians") are to possess the land for "Allah," who owns the land. The Moslems would thus look upon their initial right to the land after this fashion. B) Religious Dominance of the Land Though their primary claim would go back to a corrupted understanding of the Abrahamic Covenant, Moslems actually seem to place the emphasis on their post-Mohammedan occupation of the land (Moslems think mainly in the sense of either pre-Mohammedan or post-Mohammedan with respect to time and events). Within the framework of their Moslem faith, the land presently occupied by Israel has been possessed for "Allah" in post-Mohammedan times by those of the "true faith." And from that point on, this land (the central part of the land in the Abrahamic Covenant, the land in and around Jerusalem), rather than being strictly a territorial matter per se, becomes more of a religious matter. It becomes a matter of control through religious dominance within that territory. From the seventh century until modern times (when British forces under Gen. Allenby took the land from the Ottoman Turks in 1917) the Moslems occupied that land (save for two periods during the 11th-13th centuries when the land was taken from the Moslems and controlled by the "Christian Crusaders"); and a tenet of the Islamic faith regards land which has been occupied by Moslems and brought under Islamic control as land belonging to "Allah," which must always remain under Islamic dominion and control. Should the land ever be lost, then what is called Jihad -- Holy War -- becomes necessary, for the land must be recovered for "Allah" (which is what occurred after the "Christian Crusaders" took the land). The wider Islamic goal is world conquest, with the entire earth ultimately being brought under subjection to "Allah" through Islamic dominion and control (and the thought of Jihad is present here also). Apart from this wider goal though, a primary interest at the present time among Moslems, especially those in the Middle East, is centered around one small tract of land, which belongs to "Allah" but is presently occupied by "infidels" -- Jews, who the Moslems hold to be inferior and subservient to them. The whole matter of non-Moslems, especially Jews, dwelling in and controlling matters in this particular tract of land is humiliating for those of the Islamic faith; and the defeat of the Arabic nations surrounding Israel in four major wars only adds to that humiliation. Because of how Moslems view their right to this land, Israel’s presence as a nation in the Middle East is looked upon by Moslem nations as a personal affront to them. And that is the reason for the continuous "state of war" which has existed between Israel and the Arabic nations in the Middle East since May 14, 1948. ======================================================================== CHAPTER 38: 03.02. EVER BURNING, BUT NOT CONSUMED ======================================================================== 2 Ever Burning, but Not Consumed Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb. And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush... (Exodus 3:1-4 a). The Book of Exodus records the historical account of the deliverance of the Israelites from Egypt under Moses, and this historical account forms a type of the future deliverance of Israel from a worldwide dispersion by the One greater than Moses, the Lord Jesus Christ. In this respect, the Book of Exodus is an account dealing with both history and prophecy as it pertains to Israel and the Gentile nations. "Egypt" is always a type of the world in Scripture, and God sending Moses back to the Israelites in Egypt is a type of God one day sending His Son back to the Israelites scattered throughout the world. An Assyrian monarch ruled Egypt at the time Moses was sent back to his people (Isaiah 52:4), and an Assyrian monarch will be ruling the entire earth at the time Jesus is sent back to His people (Isaiah 10:5; Isaiah 14:25; Micah 5:5; cf. Daniel 8:8-14). Ten plagues were brought upon the kingdom of the Assyrian in history (Exodus 7:20 ff), and these plagues point to judgments which will be brought upon the kingdom of the Assyrian yet future. These future judgments are described in the Book of Revelation through the opening of seven seals, the blowing of seven trumpets, and the pouring out of seven vials of wrath (Revelation 6:1 ff). "Seven" and "ten" are both numbers showing completeness. "Seven" is God’s number and is used in Scripture to show the completion of that which is in view. "Ten" is a terminal number and is used to show ordinal completion. Then there are three sets of judgments yet future, with seven judgments in each set; and "three" is the number showing Divine perfection (e.g., the triune Godhead). The "ten" plagues befalling Egypt during Moses’ day point to all of God’s judgments which fell upon the kingdom of the Assyrian in history; and that which is depicted by the seven seals, seven trumpets, and seven vials -- judgments befalling the whole world during the days of the Son of Man -- points to Divine perfection within God’s complete judgment upon the kingdom of the Assyrian yet future. Then, in the type, immediately following God’s complete judgment upon the kingdom of the Assyrian, the Israelites were led out of Egypt under Moses. And it will be exactly the same in the antitype. Immediately following God’s complete judgment upon the kingdom of the Assyrian yet future -- judgments during the Great Tribulation -- the Israelites will be led out from a worldwide dispersion by the One greater than Moses, the Lord Jesus Christ (Matthew 24:30-31; cf. Deuteronomy 30:1-4). In the type, the Israelites under Moses were led to Mount Sinai where God had previously appeared to Moses in the burning bush. Here the Old Covenant was made with Israel, which had to do with rules and regulations governing the people of God within the theocracy which was about to be established. Then instructions for the building of the tabernacle and for worship therein were given through Moses (Exodus 19:1-25; Exodus 20:1-26; Exodus 21:1-36; Exodus 22:1-31; Exodus 23:1-33; Exodus 24:1-18; Exodus 25:1-40 Exodus 26:1-37; Exodus 27:1-21; Exodus 28:1-43; Exodus 29:1-46; Exodus 30:1-38; Exodus 31:1-18; Exodus 32:1-35; Exodus 33:1-23; Exodus 34:1-35; Exodus 35:1-35). The Israelites constructed the tabernacle in the wilderness of Sinai, and the work was completed a few days short of one year from the time they had left Egypt. Upon completion of the tabernacle and everything connected with the tabernacle, "as the Lord commanded Moses," "a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle" (Exodus 40:18-34). At this point in Old Testament history a theocratic kingdom came into existence, and the Israelites were then ready to enter the land covenanted to Abraham, Isaac, and Jacob and realize their calling as "a peculiar treasure" unto the Lord, placed "above all people" as "a kingdom of priests, and an holy nation" (Exodus 19:5-6). In the antitype under Christ it will be the same as in the type under Moses. Once the Israelites are led out from a worldwide dispersion, God is going to make a New Covenant with the house of Israel; and this covenant must, as the Old, have to do with the theocracy (Jeremiah 31:31-34). Then Messiah Himself is going to build the temple (Zechariah 6:12-13), and the Glory of the Lord which filled the tabernacle during Moses’ day (and later Solomon’s temple, departing after the Israelites had been taken into Babylonian captivity [2 Chronicles 5:1-14; Ezekiel 10:1-22; Ezekiel 11:1-25]) will return and fill the temple which Messiah will build (Ezekiel 43:2-5). Only at this point will a theocracy once again exist upon this earth. And Israel, having appropriated the blood of the Passover Lamb (slain by Israel in Egypt in the type [Exodus 12:1-51], and slain 1,500 years later by Israel in the antitype [Acts 2:23; Acts 2:36; Acts 3:15; 1 Corinthians 5:7]), will then be able to realize the nation’s calling. Only then can Israel be placed back in the land covenanted to Abraham, Isaac, and Jacob within a theocracy and be "a peculiar treasure" unto the Lord, placed "above all people" as "a kingdom of priests, and an holy nation." Persecution First, Then... The preceding briefly outlines the beginning of Israel’s history and Israel’s national future -- from the brickyards of Egypt to the nation being placed in the land within a theocracy. But first, Israel must endure the fires of a persecution so intense that it has no parallel in history. Israel being persecuted in Egypt by the Assyrian was a type of this future persecution by another Assyrian, but the future persecution will be far more intense than the one in Egypt. Scripture describes the end result of this future persecution in these words: "And except those days should be shortened, there should no flesh be saved; but for the elect’s sake [Israel’s sake] those days shall be shortened" (Matthew 24:22; cf. Matthew 24:9; cf. Matthew 24:15-21). The burning bush during Moses’ day was a picture of Israel undergoing persecution in the kingdom of the Assyrian -- past in the type, and future in the antitype. That God meant this to be a picture of Israel is plain from the context (Exodus 2:23-25; Exodus 3:7-9). The picture is the same as the account of the three Hebrew men -- Hananiah, Mishael, and Azariah -- being cast into the fiery furnace in Babylon during the days of Nebuchadnezzar (Daniel 3:19-25). The bush burned during Moses’ day, but it was not consumed; and the Israelites cast into the furnace during Daniel’s day were not harmed by the fire. God Himself was in the fire in both instances. He spoke to Moses "out of the midst of the bush" (Exodus 3:4), and Nebuchadnezzar saw a fourth person "in the midst of the fire" (Daniel 3:25), whom he identified as one "like the Son of God [lit. ’like a son of the gods’]." (Nebuchadnezzar did not know the one True and Living God at this time, and seeing a fourth person in the fire, whom he called, "a son of the gods," was undoubtedly a reference to a heathen deity. However, had he passed through a similar experience in later years, he would have known the identity of this fourth person [cf. Daniel 4:30-37], which, in the light of the type from Exodus, could only have been God Himself.) The picture in both instances portrays the nation of Israel ever burning in the fires of Gentile persecution, with God Himself residing in the midst of the nation and in the midst of the fiery persecution. Israel cannot be destroyed because God cannot be destroyed. The whole matter is as simple as that. In this respect, Gentile persecution of Israel is persecution directed against God Himself (cf. Matthew 25:41-45). And the short of "anti-Semitism" in this same respect is simply, anti-God. (Note that the inverse of the preceding is also true. One’s attitude toward and actions in relation to the Jewish people (blessings or curses) are looked upon in Scripture as that person’s attitude toward and actions in relation to God Himself (cf. Matthew 25:34-40). And, accordingly, God either manifests blessings or curses upon individuals or nations, dependent upon their attitude toward and treatment of His people Israel [Genesis 12:3].) Anti-Semitism began with a persecution of the Jewish people in Egypt over three and one-half millenniums ago during the reign of an Assyrian monarch, and it will be brought to an end at the conclusion of the Great Tribulation after a worldwide persecution of the Jewish people under the reign of another Assyrian monarch. Between these two times, though the type and antitype refer more specifically to Jewish persecution under the first and last Assyrians, the fires of Israeli persecution are never quenched (cf. Genesis 4:14 [Cain slaying Abel is a type of Israel slaying Christ, with continuous persecution following]). And, in that respect, the picture in both Exodus and Daniel could be broadened to reveal spiritual truths concerning the entire history of the nation -- Israel dwelling in a continuous fire, but never being consumed, for God himself resides in the midst of the fire. Sometimes the fire burns brighter than at other times, but it never goes out. Anti-Semitism has always been present in some form since the days of the Assyrian Pharaoh in Egypt, and it will remain present until Christ returns at the end of the Great Tribulation and takes care of the matter Himself. 1. The Amalekites, Assyrians, Babylonians The first act of anti-Semitism after Israel had left Egypt was the attack by the Amalekites in Rephidim as the Israelites were enroute to Sinai. The Amalekites hold the dubious honor of being the first of the nations to war against Israel after this new nation had left Egypt (Exodus 17:8; Numbers 24:20). And because of this, God pronounced a terminal judgment upon the Amalekites. God said, "I will utterly put out the remembrance of Amalek from under heaven" (Exodus 17:14). The Israelites were later appointed the executioners of God’s decree (Deuteronomy 25:17-19). God elected to carry out His judgmental decree against Amalek by using the very nation which Amalek had come against, resulting in the decree. However, the Israelites were lax in carrying out God’s pronounced sentence, and it was not until some seven hundred years later, during the days of Hezekiah, that the Amalekites were completely destroyed (1 Chronicles 4:39-43). The Amalekites have always been somewhat of an enigma to archaeologists and historians over the years, for God did exactly what He said that He would do. God literally "put out the remembrance of Amalek from under heaven." Today archaeologists can find no trace of this nation. The slate has been wiped clean, and the Amalekites do not exist beyond the days of Hezekiah after any fashion except on the pages of Scripture. Assyria and Babylon are two other kingdoms which suffered or will suffer a somewhat similar fate. The Assyrians took the northern ten tribes into captivity about 722 B.C., and the Babylonians took the southern two tribes into captivity about 605 B.C. Shortly before the Jews were taken captive into Babylon, Nineveh (the capital of the Assyrian Empire) had fallen to the Babylonians (about 612 B.C.); and the Assyrian Empire at this time -- the empire having previously taken the northern ten tribes into captivity, an empire which could trace its beginning to the third century B.C. -- not only totally collapsed but three months later the Kingdom of Assyria ceased to exist. The Babylonian Empire rose on the ruins of the conquered nation, and the people of Assyria, over time, as the nation itself, gradually passed out of existence. So complete has been the destruction of the Assyrian civilization that no trace of these people remains today. This is something which has puzzled historians, for when kingdoms are conquered, the people of those kingdoms normally live on. This though was not the case with the Assyrians. The reason for this is evident. The Assyrians, like the Amalekites, made a fatal mistake by moving against Israel. By going down into the land of Israel and carrying the northern ten tribes into captivity, the Assyrians, through this act, committed national suicide. And God brought the matter to pass through the outworking of the principle set forth in Genesis 4:15; Genesis 12:3. The kingdom of Babylon though is somewhat different, for God’s terminal judgment upon this kingdom for its anti-Semitism awaits a future date. Such a judgment upon Babylon, according to Biblical prophecy, will occur at the end of the coming Tribulation, described in prophecies such as Isaiah 13:1-22; Jeremiah 50:1-46; Jeremiah 51:1-64; Revelation 18:1-24. It will be then that this kingdom, under the last king of Babylon, Antichrist, will be destroyed through suffering a similar fate to that experienced by Sodom, Gomorrah, and the other cities of the plain during the days of Abraham (cf. Jeremiah 50:40 Revelation 18:2; Revelation 18:9-10; Revelation 18:21). In the light of Biblical prophecy, this is one of the things that makes present world attention centered on the Persian Gulf area of especial interest. Babylon is in Iraq, some 55 to 60 miles from Baghdad. And Saddam Hussein, the leader of Iraq, has, for years, looked upon himself as a latter-day Nebuchadnezzar. For the past couple of decades he has been trying to restore parts of the ancient city of Babylon, and with his hatred for the Jews, that which Nebuchadnezzar did to the Jews would have to occupy a significant place in his plans and purposes. Saddam Hussein though is not the last king of Babylon or a modern-day Nebuchadnezzar. He is only a forerunner of a man yet to appear, and when this man does appear and becomes the last king of Babylon, the center of world power and commerce will be located in a rebuilt city of Babylon back on the Euphrates River in what is today Iraq. According to Zechariah, two women, possessing wings like those of "a stork [an unclean bird]" will carry "an ephah [often used as a symbol of commerce]" to "the land of Shinar" to "build it an house" and set it "there upon her own base" (Zechariah 5:5-11). And events in the world today appear to clearly indicate that these two women are about ready to make this flight. When the Stone strikes the image upon its feet (Daniel 2:34-35; Daniel 2:44-45), that smiting will occur in the Mesopotamian Valley (cf. Jeremiah 51:49). This will have to be the case, for the image is Babylonian in its entirety, from the head of gold to the feet part of iron and part of clay. As the power represented by the head of gold reigned from Babylon, so must the powers represented by all other parts of the image reign from Babylon. These things necessitate the rise of Babylon as the center of world government in the latter days. (Antichrist is thus associated with both the kingdoms of Assyria and Babylon in Scripture. He is called an "Assyrian" because he will arise from within the borders of the ancient Assyrian kingdom, even though neither this kingdom nor its people presently exist; and he is seen in Scripture as the last "king of Babylon" because he will be the last of the world rulers enthroned in this city, immediately preceding its destruction [Daniel 2:40-45; Daniel 7:7; Daniel 7:23-27; Daniel 8:8-14; Daniel 8:22-25 22-25].) Between the destruction of Assyria 2,600 years ago and the impending destruction of Babylon yet future, history is replete with accounts of anti-Semitism. The fire which Moses saw at Sinai has continued to burn from that day until the present time, and it will continue to burn until the end of the Tribulation. Anti-Semitic nations have risen and fallen throughout history, as they will in days ahead; and the epitaph on their tombstones has always been and will always be the same, in keeping with the principle laid down by God through Moses in Genesis 4:15; Genesis 12:3 : "Risen and fallen according to this nation’s attitude toward and treatment of the nation of Israel." 2. The Nations Today Viewing the matter more with respect to modern times, preceding Babylon’s impending destruction, the leadership of Germany, immediately before and during World War II, sought to take up the mantle which previous anti-Semitic nations had laid down. The Third Reich under Adolf Hitler (1933-1945) sought to bring about the "Final Solution [a code name used by the Nazis]" to what was known as "the Jewish question," or "the Jewish problem." The ultimate aim of those in the Third Reich was to produce a Jew-free society throughout a German-controlled Europe. A) The Fate Awaiting Germany Because of Hitler’s aspirations to bring about this "Final Solution," six million Jews died in Europe between the years 1939-1945. God then used the Allied powers to overrun Germany; and twelve years from the time Hitler rose to power, he lay dead in a German bunker, and the country which he had ruled lay in ruins. But a people with a national identity going back to a lineage from Abraham through Isaac and Jacob continued, for the fire could not consume them. God though is not through with Germany, and the reason is evident. Germany will be among the nations allied with Russia when Russia (another anti-Semitic nation) comes down against Israel during the coming Tribulation period (Ezekiel 38:6). The final judgment on Germany has merely been delayed for about half a century, and Germany in that future day when her final judgment is executed will experience the same fate as Russia -- a destructive fate which always has and always will await nations having a part in anti-Semitism. (Even in the interim, those individuals comprising the leadership of German during the days of the Third Reich and surviving the war have been unable to find an escape from their past. At the end of World War II, numerous trials [numbering in the thousands] of Nazi war criminals occurred in countries throughout Europe, including the famous Nuremberg trials in Germany [about 80,000 Germans were tried and convicted in all these trials]. Then, since that time, down through the years, certain Jews have hunted continuously, throughout the world, for escaped Nazi war criminals. And many have been captured and dealt with. The most notable of the German war criminals, captured in later years, was Adolf Eichmann [the man Hitler had placed in charge of the "Final Solution"]. He escaped to Argentina after the war and assumed a new identity; but he was tracked down, captured in 1960, and taken to Israel for trial. He was tried in 1961 in an Israeli court [a trial lasting almost nine months, in which the entire Holocaust was fully documented] and put to death for his crimes in 1962 by the very people he had sought to destroy -- a modern-day rendition of Haman hanged on the gallows which he had built for Mordecai, the Jew [Esther 5:14; Esther 6:13; Esther 7:9-10]. Germany itself though, because of what was done at a time in the past -- during the days of the Third Reich -- has a yet-to-be-kept date with destiny.) B) The Fate Awaiting Middle East Nations With the birth of an Israeli nation on May 14, 1948, only three short years after the conclusion of the war in Europe, the fires of Israeli persecution began to burn brightly once again; and the flame has remained since that date, settling down at times but burning brighter at other times. The Moslem half-brother of the Jews, surrounding the nation on all sides but the Mediterranean to the west, has seen to that (ref. Chapter I). Then bringing the matter up to date, persecution began to increase in Israel during the latter part of the ’80’s with what is called "the intifada" (a name given to the Palestinian uprising over the continuing Israeli occupation of the West Bank and Gaza Strip -- territories captured from Jordan and Egypt during the Six-Day War of 1967). Hardly a day passes anymore without word coming out of Israel about terrorist acts by Palestinians against Jews. There are stabbings on buses, in the streets, rock-throwing incidents, etc. And the Palestinians have vowed to even go so far as to take these activities right into the Israeli homes before it is over. The surrounding Arabic nations, with a very powerful weapon at their disposal -- "oil" -- have tried to make it as difficult as possible for nations dependent on Middle East oil to take a pro-Israeli stand. Numerous nations have succumbed to this type strategy, and the Arabic nations patiently wait for other nations to fall in line. Even in the United States, because of who controls the supply of Middle East oil, an increasing number of individuals are beginning to question this country’s policy toward Israel. The OPEC nations in the Middle East -- all Moslem nations -- use their control over the supply of oil to numerous nations throughout the world as their main weapon in what is called Jihad -- Holy War. This war is primarily against Israel at the present time, but in a larger scope it extends worldwide. Not only must the land which Israel occupies be reclaimed for "Allah," but all lands must be conquered and claimed for Him. This is the near and far Moslem goal; and insofar as Israel is concerned, the Moslems feel that patience on their part will result in the United States eventually departing from its pro-Israeli position and going the way of numerous other nations. They look at the United States’ involvement in Vietnam and see what eventually happened there, and they feel that the United States’ involvement with Israel will one day take a similar turn. In this respect, the Moslems see time and history as both being on their side. The Moslems also look at time and history in another respect. They look back to the "Christian Crusades" and see that it took eighty-eight years to reclaim the land for "Allah" then, and they are prepared to wait another eighty-eight years to reclaim this land during the present time if that’s what it’s going to take. And to bring this about they hold a weapon far more powerful than anything held by their predecessors in the twelfth century. They own the richest oil fields in the world; and they know, as Lenin in Russia foresaw during the first part of this century, that oil from the Middle East is the sea upon which Western economies presently sail. The OPEC nations need look no farther back than the Yom Kippur War of 1973 to see the power of the weapon in their possession, lying beneath their feet. During the early days of this war, when Israel was running dangerously low on military equipment and the United States began a massive resupply via air, no European country would allow American planes carrying materiel to Israel to fly into or through their air space. Thus, all flights had to be made non-stop from either the United States or an American Air Force base in the Azores; and these flights had to be routed entirely over open water outside the territorial limits of all the different countries enroute -- across the Atlantic, through the Straits of Gibraltar, and across the Mediterranean to Israel. The actions of all the European countries, denying the United States access to their air space, was governed by their dependence on Middle East oil. The whole thought of Jihad -- Holy War -- directed against Israel in the Middle East becomes quite interesting when one views anti-Semitism strictly from a Scriptural perspective. The Moslems believe God is on their side, and because He is on their side, they will be victorious. The war they are fighting is being fought for "Allah" against "the enemy of God [Israel]." However, the opposite of that held by the Moslem nations is, in reality, true. The Moslem nations warring against Israel are fueling a fire which was lit over three and one-half millenniums ago, during the days of Moses; and by doing this they are fueling a fire in which God Himself resides. Resultingly, by warring against Israel in this fashion, they are, in actuality, warring against God. When Arab leaders in the past have threatened to push Israel into the sea, they have, in effect, threatened to push God into the sea. And when an Arab leader today threatens Israel with missiles containing chemical warheads or threatens to burn Israel and wipe it off the face of the earth, as the leader of Iraq has done, he has, in effect, threatened God with these things. He is doing no more than fueling the fire wherein the Holy One of Israel resides. The OPEC nations are thus using the weapon placed beneath their feet to fight a Holy War against the people of God residing in the furnace and thus against God Himself residing in the midst of the furnace. And because of the principle set forth in Genesis 4:15; Genesis 12:3, any type of anti-Semitism, no matter to what degree, can never be overlooked by God (and the inverse of that is equally true). Resultingly, the outworking of this principle, as it pertains to the actions of the Gentile nations in the Middle East, will have to be brought to pass. This is the ill-fated path down which the Moslem nations surrounding Israel have been led by their religious faith. No Peace, Until... Strictly from a Biblical perspective, there is no need to even talk about peace between the Jews and the Arabs in the Middle East during the present day and time. It’s not going to happen simply because it can’t happen. According to Scripture, throughout the remainder of the age, Israel must remain in the furnace (Exodus 3:2-4; Daniel 3:19-25), and the Arabic nations must continue dwelling "in the presence of [’over against,’ i.e., be antagonistic toward]" all their brethren (Genesis 16:12). Israel cannot emerge from the furnace until the end of the Tribulation when Messiah returns and brings the matter to pass Himself. At this time the nation will emerge from the most intense fire of all -- that of the Great Tribulation, "the time of Jacob’s trouble" (Jeremiah 30:7) -- when the furnace will be heated "seven times more than it was wont to be heated [’seven times hotter than usual,’ NIV]" (Daniel 3:19). And no change can occur among the Arabic nations until this time either, for in Biblical history Ishmael did not die (his status in accord with Genesis 16:12 remained unchanged) until the bride had been acquired for Abraham’s son and Abraham had remarried (Genesis 24:1-67; Genesis 25:1-17). Within the framework of typology, the reference is clearly to a future change in the status of the descendants of Ishmael, in accord with prophecies such as Isaiah 19:21-25 (which will occur "in that day" [Isaiah 19:21, Isaiah 19:23-24], not during the present day). The Arabic nations will remain unchanged until the bride has been acquired for God’s Son and God restores Israel. Then, and only then, can a change occur, which moves the matter into the Messianic Era. "In that day," not before, Israel will no longer be in the furnace, and the Arabic nations will no longer be antagonistic toward their brethren. Thus, to talk about peace between Israel and the surrounding nations at any time preceding Messiah’s return is completely out of the question. Antichrist will succeed in bringing about what appears to be peace in the Middle East during the first part of the Tribulation, but this will not be true peace, nor will it last. During this very time, Russia, accompanied by certain other nations (which will include Arabic nations), will make her move against Israel; and "wars and rumours of wars" will continue (Matthew 24:6). The nations will remain unchanged, and this false peace -- brought about through what Scripture calls, "a covenant with death" (Isaiah 28:15) -- will last for all of three and one-half years. And this period of false peace will immediately precede the most intense time of Israel’s persecution throughout the entire 3,500-year history of the nation, which will also last three and one-half years. But afterwards, the seventh day (the seventh millennium) will dawn (Hebrews 4:4; Hebrews 4:9), "the Sun of righteousness" will arise "with healing in his wings" (Malachi 4:2), and He, "The Prince of Peace, will raise Israel up to "live in his sight" (Isaiah 9:6-7; Hosea 6:1-2). ======================================================================== CHAPTER 39: 03.03. AGAINST MY PEOPLE ISRAEL ======================================================================== 3 Against My People Israel After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have always been waste: but it is brought forth out of the nations, and they shall dwell safely all of them. Thou shalt ascend and come like a storm, thou shalt be like a cloud to cover the land, thou and all thy bands, and many people with thee (Ezekiel 38:8-9). The nation of Israel is the focal point for God’s dealings with the Gentile nations of the earth. Jerusalem has been placed "in the midst of the nations," and Israel is the "apple [lit., ’pupil’]" of God’s eye (Ezekiel 5:5; Zechariah 2:8). Jerusalem has been placed at the exact geographical center of the earth, and God looks upon the surrounding Gentile nations through the nation of Israel. Israel has occupied this status since the inception of the nation, and Israel will continue to occupy this status throughout time and eternity. Today as possibly never before the attention of the world is focused on the Middle East. For forty-two years the two most powerful nations on earth, the United States and Russia, avoided direct intervention in the affairs of nations in the Middle East. Their previous intervention had always been of an indirect nature, with the United States on the side supporting Israel, and Russia on the side supporting Israel’s enemies. But with the United States military buildup in the Persian Gulf and Saudi Arabia, and the subsequent war with Iraq, intervention of an indirect nature in Middle East affairs is now a thing of the past for one of these two nations. And it is about to change for the other. In the immediate future Russia will directly intervene in Middle East affairs by invading Israel, in fulfillment of Ezekiel 38:1-23; Ezekiel 39:1-29. It is these things which God, unlike man, views through the nation of Israel. Israel is God’s firstborn son, brought into existence for special and particular purposes, which either have been or ultimately will be realized. And all of these purposes have to do with the well-being of the surrounding Gentile nations throughout both time and eternity. Israel was brought into existence to give man the Word of God, give man the Redeemer, and be the channel through which the nations of the earth would be blessed. The first two parts of this nation’s three-part calling have been realized; this nation has provided man with the Word of God and the Redeemer. But the fulfillment of the third part awaits a future date; the nations being blessed through Israel awaits the Messianic Era. The nation which God called into existence for these specific purposes is the very nation in the Middle East which is presently coming under attack, both directly and indirectly by the surrounding nations. This is the nation which the Moslem nations have allied themselves against during the present time, this is the nation which Russia will come against in the immediate future, and this is the nation which Antichrist will come against in the middle of the Tribulation and seek to destroy throughout the last three and one-half years of that time, in accord with Psalms 83:4 (note the ten nations which "have consulted together with one consent" in Psalms 83:5-8, pointing to the future ten-kingdom confederacy under Antichrist). The nations, in their ignorance, because of the working of Satan in time past, are determined not to let God bless them through the nation of Israel. But in spite of present and future antagonism toward Israel -- brought about by Satan because of Israel’s position as God’s firstborn -- this is the nation through whom God has decreed that He will ultimately bless all the other nations of the earth (Genesis 12:3; Genesis 22:17-18). And God’s decree will one day be carried out, for not only is this an integral part of Israel’s birthright (the rights of the firstborn) but "the gifts and calling of God are without repentance [without a change of mind]" (Exodus 4:22-23; Exodus 19:5-6; Romans 11:29). Regardless of the attitude of the surrounding nations toward Israel -- past, present, or future; hostile or friendly -- God cannot, God will not, change His mind concerning the reason He called Israel into existence. The Russian Invasion -- When? Scripture clearly reveals in Ezekiel 38:1-23; Ezekiel 39:1-29 that Russia, accompanied by five other nations, will, in the immediate future, directly intervene in the affairs of the Middle East by invading the land of Israel. Russia will be the leader of the nations participating in this invasion (translate "guard" as "commander" in Ezekiel 38:7 [ref. NIV]), and the invaders will have one thing in mind: the destruction of the nation of Israel, in order "to take a spoil, and to take a prey..." (Ezekiel 38:11-16). When this invasion occurs, God states, "...my fury shall come up in my face." And God will then directly intervene on behalf of His people, destroying the invaders on the mountains and plains of Israel (Ezekiel 38:18 ff). Scripture presents this Russian-led invasion after a twofold fashion. Not only is Russia going to "think an evil thought" and willingly make her move against Israel (Ezekiel 38:10-12; cf. Ezekiel 38:15), but Russia is also going to have "hooks" put in her "jaws" and be brought down into the land of Israel by God Himself (Ezekiel 38:4; cf. Ezekiel 38:16-17). God, residing in the midst of the fire in which He and His people have dwelt for the past 3,500 years (cf. Exodus 3:2-4; Daniel 3:19-25; see Chapter II), is literally going to bring Russia, with all her military might, down into the land of Israel for a face-to-face confrontation. By coming down and being brought down after this fashion, the Russian military might, with its atheistic leadership, is going to be moving not only against the people of God but against God Himself, the very One Whom the leaders of this nation deny even exists. And direct intervention on Russia’s part will result in direct intervention on God’s part. (Several nations will voice their objection to Russia’s actions, but God will step in and act Himself before these nations have a chance to so do. These nations are identified in Ezekiel 38:13 as "Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof." "Sheba" and "Dedan" were progenitors of ancient tribes which settled in what is today Saudi Arabia, and "Tarshish" with her "young lions" can only be a reference to Great Britain and those nations emanating from the British Isles, with the United States by far the most powerful of these nations today. Thus, Ezekiel 38:13 would refer to Great Britain, the United States, certain other countries in the Western Block, and Saudi Arabia questioning Russia’s actions [note this alignment in the light of the present U.K.-U.S.-Saudi alliance, with Russia absent].) The Russian military might (with the accompanying five nations) will be brought into the land of Israel but stopped short by the One bringing the nation down. God will cause a great earthquake to occur in the land of Israel. This will be followed by God producing confusion in the ranks of the invaders of such a nature that they will begin fighting against and killing one another; and He will then rain "great hailstones, fire, and brimstone" upon them. Five-sixths of the invaders will be destroyed on the mountains and plains of Israel, and God will then burn the countries from which they came (Ezekiel 38:19-23; Ezekiel 39:1-6). The human carnage strewn across the land of Israel will be so great that it will take the house of Israel seven months to bury the dead. Their flesh will be devoured by "the ravenous birds of every sort" and "beasts of the field"; and that which is left will be buried in a valley set aside for this purpose, called, "The valley of Hamon-gog" (Ezekiel 39:4; Ezekiel 39:11). "Hamon-gog" is simply the Hebrew rendering which has been transliterated rather than translated in the English text. Hamon means "many" or "multitude," and Gog is the name used throughout these two chapters to refer to the invaders (used specifically for their leader at the beginning of Ezekiel 38:1-23 but used beyond that in a more generally fashion for the entire Russian military force [those nations accompanying Russia are mentioned after a separate fashion but still buried with "Gog" in "The valley of Hamon-gog"]). If "The valley of Hamon-gog" were to be completely translated into English, one could translate, in the light of the context, "The valley of a multitude of dead Russians, along with those accompanying them." When though will this invasion occur? Will it occur during the present dispensation? Or will it occur after the Church has been removed, after the rapture? Or can we even ascertain a time in this respect? Answers to the preceding are really very simple. The time with respect to the rapture can definitely be known, and seemingly the time within the framework of a specific year can also be known, though not a specific year which one could point to on the Julian calendar which we use today. 1. Old Testament Prophecy Old Testament prophecy centers around Messiah, Israel, and the nations. And prophecy always moves toward one terminal point -- that future time when Messiah reigns over the earth, Israel occupies her proper place on earth, and saved Gentile nations are blessed through Israel. Old Testament prophecy knows no other subject. Prophetic events such as those in Ezekiel 38:1-23; Ezekiel 39:1-29 are simply events surrounding Israel and the Gentile nations at a time immediately preceding Messiah’s appearance to reign over the earth. Both chapters are structured after this fashion: The invaders come down against Israel, God overthrows the invaders, and then the Lord sets His Glory among the nations (cf. Ezekiel 38:23; Ezekiel 39:21 ff). Unlike events in Ezekiel 38:1-23; Ezekiel 39:1-29, millenniums often separate God’s dealings with Israel and the Gentile nations from Messiah’s appearance to reign over the earth. But His dealings with Israel and the nations always have the latter in view. Or to say it another way, There is no such thing in Scripture as God dealing with either Israel or the surrounding nations apart from His looking out ahead to that day when Messiah will reign. The former always has some connection with the latter. One place which may serve to illustrate this possibly as well as any place in Scripture would be God’s dealings with Israel and the kingdom of Babylon. Babylon, though mentioned very early in Scripture (Genesis 11:1-9), begins to occupy a prominent place in Scripture only when this nation is allowed to take the southern two tribes of Israel (Judah and Benjamin) into captivity (about 605 B.C.). From that point forward, Babylon occupies a central place in the prophetic framework of Scripture. In fact, insofar as Gentile world power is concerned, Babylon occupies the central place. In the Book of Daniel, God gives the entire history of this kingdom -- from the time Nebuchadnezzar ruled as king in Babylon until that future time when Antichrist will rule as king in Babylon (Daniel 2:31-45; Daniel 7:2 ff). This is a period of time covering about 2,600 years, called in Scripture, "the times of the Gentiles" (Luke 21:24; cf. Revelation 11:2). And at the end of this time Messiah will be given (by His Father) "dominion, and glory, and a kingdom." Then, Babylon will be utterly destroyed, and the kingdom of Christ will be established (Daniel 2:44; Daniel 7:14; Daniel 7:17-27; Revelation 11:2; Revelation 11:15; Revelation 18:2 ff). But what about the Church? Where does God’s dealings with a people during the present dispensation fit into the matter? Insofar as Old Testament prophecy is concerned, the Church is not in view at all; nor is the present dispensation in view. The Old Testament prophet, when prophesying of events beyond 445 B.C., the beginning point of Daniel’s prophecy of the Seventy Weeks (Daniel 9:24-27), saw events only within the scope of the time covered by Daniel’s prophecy (seventy periods of sevens, 490 years). Insofar as Daniel was concerned, and insofar as any sequence of events given by any Old Testament prophet was concerned, this prophecy was to run uninterrupted until it’s conclusion 490 years later. And at its conclusion the Messianic Era would be ushered in. That is, the Old Testament prophet saw no time-break at any point in the 490 years. So far as he was concerned, the Messianic Era would be ushered in 490 years after the beginning of the prophecy in 445 B.C. And that which he prophesied remained either within the scope of time covered by the prophecy or within time beyond the 490 years, time during the Messianic Era. However, God stopped the clock at the end of exactly 483 years (at the end of exactly sixty-nine of the seventy sevens), seven years short of the total (the seventieth seven). This corresponded to the year 30 A.D. on our calendar. Messiah was crucified at the end of 483 years (Daniel 9:26 a), and the clock has not moved since. Time during the interim covers an entirely separate and distinct dispensation, unseen by the Old Testament prophet, during which God is calling out a bride for His Son. This separate and distinct dispensation lies between the sixty-ninth and seventieth weeks, completely outside the scope of Daniel’s prophecy. And during this time -- during the entire present dispensation, lasting approximately two millenniums -- the clock does not move insofar as the prophecy of the Seventy Weeks is concerned. And, accordingly, it must also remain immobile insofar as any fulfillment of Old Testament prophecy is concerned. The prophets simply did not prophesy of events during the present dispensation, for they did not see this period. The Old Testament prophet looked out ahead and saw events leading up to and including the crucifixion of Messiah (this is where the sixty-ninth week ended). He then saw a covenant being made with "many [lit. ’the many’]" (which is where the seventieth week begins), that covenant broken (after three and one-half years), a time of unparalleled trouble for the Jewish people (for three and one-half more years), and then he saw Messiah reigning after making a full end of the Gentile nations and establishing Israel in her rightful place. Thus, if Old Testament prophecy has not been fulfilled in the past, it cannot begin to be fulfilled until at least the beginning of Daniel’s unfulfilled seventieth week, the beginning of the Tribulation when God once again turns to and begins dealing with Israel on a national basis. Accordingly, passages such as Ezekiel 38:1-23; Ezekiel 39:1-29, not having been fulfilled in the past, cannot be fulfilled during the present dispensation, preceding the Tribulation (note also that the period following the removal of the Church but preceding the beginning of the Tribulation likewise falls outside the scope of time in which Old Testament prophecy can be fulfilled). The fulfillment of Ezekiel 38:1-23; Ezekiel 39:1-29, along with all other unfulfilled Old Testament prophecy, can occur only after the clock begins marking off time once again in relation to Daniel’s prophecy of the Seventy Weeks. Failure to follow this interpretative principle has resulted in confusion in certain instances. A case in point would be the interpretation of Ezekiel’s prophecy surrounding the valley of dry bones in Ezekiel 37:1-28. This prophecy has to do with a restoration of Israel back to the land, and it is usually interpreted within the framework of that which began to occur in 1948, with the reestablishment of Israel as a nation. However, such an interpretation cannot be correct. The restoration which is in view in Ezekiel 37:1-28 has to do with "the whole house of Israel" (Ezekiel 37:11), both the dead and the living (Ezekiel 37:12 ff), at a time when Messiah Himself restores the nation and raises David from the dead to be the nation’s king (Ezekiel 37:21 ff). This is exactly the same time also in view at the end of chapter thirty nine, following Russia’s destruction on the mountains and plains of Israel (Ezekiel 39:21 ff). Ezekiel 37:1-28 and Ezekiel 39:1-29 both end at the same point in time, the same point in time as Ezekiel 34:1-31 and Ezekiel 36:1-38 also end. The present restoration of a remnant to the land is not a subject of Old Testament prophecy. Old Testament prophecy picks up at a point in time after a remnant has been restored. That is, a remnant will be present in the land at the beginning of the Tribulation. This is necessitated by Daniel’s prophecy of the Seventy Weeks, for how could Antichrist make a covenant involving Israel if there was no remnant in the land? Also in Ezekiel 38:11; Ezekiel 38:16, Russia will come down against a people who had previously been reestablished in the land. Thus, one could know from Old Testament prophecy that a Jewish nation would be present in the Middle East at the end of this dispensation, though the Old Testament prophets do not speak of the rebirth of this nation. They only speak of conditions existing and events occurring at a time over four decades later. Numerous events presently occurring among Israel and the nations in the Middle East are prophetically significant. But this prophetic significance has to do with prophecy which is about to be fulfilled, not with prophecy being fulfilled. Through events presently occurring, rather than prophecy being fulfilled, the stage is being set for a rapid future fulfillment of innumerable prophecies. Somewhat within this same realm of thought, students of the Word are sometimes perplexed by the fact that the Old Testament prophet did not make a greater separation between the sufferings and the glory of Messiah. After all, approximately two millenniums separate one from the other. But keeping matters within the framework of the way the Old Testament prophet saw these things, only seven years, in his eyes, separated the two events. The Old Testament prophet saw Messiah suffer at the end of sixty-nine weeks (483 years), he then saw the last week run its course (the last 7 years), and he then saw Messiah enter into his Glory (to last 1,000 years). Note Isaiah 53:1-12; Isaiah 54:1-17 in this respect. Isaiah 53:1-12 refers to Messiah’s sufferings; then Isaiah 54:1-17 refers to Israel’s restoration, the time when Messiah will reign. Also note the words in Isaiah 61:2 : "To proclaim the acceptable year of the Lord, and the day of vengeance of our God..." The two parts of this verse -- having to do with events surrounding Messiah’s two advents (cf. Luke 4:16-21) -- are separated by time covered by the present dispensation, which the prophet did not see and did not prophesy concerning. (Old Testament typology -- which has to do with Biblical history rather than Biblical prophecy [types are interwoven throughout history, not prophecy] -- is an entirely different matter, even though large portions of typology are prophetic in nature. The present dispensation and the Church are seen throughout typology, beginning with the account of Adam and Eve in Genesis, chapter two [note particularly typology involving Isaac and Rebekah, Joseph and Asenath, and Moses and Zipporah]. Thus, this must not be confused with the manner in which the prophets wrote. Also, since Israel relinquished the right to rule from heavenly places in the coming kingdom by rejecting the proffered kingdom of the heavens at Christ’s first coming, the Church would have to now be in view in Old Testament prophecies having to do with this heavenly rule, even though the Old Testament prophet had Israel in view when he wrote. Israel was made the repository for both heavenly and earthly promises and blessings, but Israel rejected the heavenly promises and blessings, and the Church was called into existence to be the recipient of that which Israel rejected. Thus, the Church would now be in view in sections of Scripture such as Genesis 22:17-18 [heavenly seed only] and Daniel 7:18; Daniel 7:22; Daniel 7:25; Daniel 7:27, though Israel alone was in view when the prophet wrote.) 2. Time of the Invasion Ezekiel places this Russian-led invasion at a time immediately preceding God’s restoration of "the whole house of Israel" (Ezekiel 39:21 ff; cf. Ezekiel 37:11; Ezekiel 39:25), which would have to be understood as time during the Tribulation. Then, two places in the prophecy reveal that the invasion will occur during a specific part of this seven-year period. Ezekiel reveals that Israel will be "at rest" and dwelling "safely" in "unwalled villages" when the invaders enter the land (Ezekiel 38:11-14). This would place the invasion at a point during the first three and one-half years of the Tribulation, between the time Antichrist makes and breaks his covenant (Daniel 9:27 [the ratifying of this covenant begins the Tribulation, and the covenant will be broken three and one-half years later]). After Antichrist breaks his covenant in the middle of the Tribulation, the people of Israel will no longer dwell in the land "safely" and "at rest." Rather, they will then "fall by the edge of the sword," "be led away captive into all nations," and "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Daniel 9:27; Matthew 24:15-22; Luke 21:20-24; Revelation 11:2). Then Ezekiel appears to be even more specific yet concerning the time of this invasion. After God has destroyed the Russian-led military forces in the land of Israel, those dwelling "in the cities of Israel" will go forth and, for a period of "seven years," burn the weapons left behind by these overthrown invaders (Ezekiel 39:9). This would appear to clearly indicate that this invasion will occur sometime before the end of the first year of the Tribulation, with the burning of these weapons occurring during the remainder of that year and the succeeding six years of the Tribulation. If it occurred any later, the seven years would have to extend into the Messianic Era beyond the Tribulation, and conditions described by Ezekiel are not in keeping with conditions which will exist during that era. (The remaining part of the first year, following God’s overthrow of the invaders, would be looked upon as a complete year within the framework of the "seven years" mentioned in Ezekiel 39:9. Scripture looks upon a part of a day or a part of a year as a whole day or year in this respect.) The Russian Invasion -- Why? Russia has been moving against Israel for over three decades, dating back to the mid-’50’s. Russia’s interest in expanding her borders into the Middle East was actually made known as early as 1940, in a proposed four-power pact between Germany, Italy, Japan, and the Soviet Union. One condition, stipulated by Russia within this pact, stated, "Provided that the area south of Batum and Baku in the general direction of the Persian Gulf is recognized as the center of the aspirations of the Soviet Union" (a quote from the draft of this pact which the Allies found among captured secret documents in the German Foreign Office at the end of World War II). And, now, over fifty years later, Russian aspirations remain unchanged. For decades Russia has tried to expand her borders into the Middle East through using the Arab nations. Russia has provided them with innumerable billions of dollars worth of military hardware and has provided training for their personnel on the use of this equipment, on military strategy, etc. (this was especially evident immediately preceding, during, and immediately following the Six-Day and Yom Kippur Wars). And this has all been done with one goal in view. Russia moved in this direction because of a situation which developed in the Middle East -- the emergence of Israel as a nation and the attitude of the Moslem nations (especially those in the Middle East) toward Israel’s presence in the land of Palestine. These Moslem nations all possessed one burning desire: Drive the Jews into the Mediterranean Sea and reclaim the land of Palestine for "Allah" (see Part I of this series). And Russia began to take advantage of the situation through courting several of these nations, particularly those nations bordering Israel. This is the direction Russia took in her attempt to gain a foothold in that part of the world. Russia sought to help the Moslem nations destroy Israel and reclaim that land, though Russia’s interest was much broader. Very early in this approach, Russia began to train specialists on Middle East affairs at the Institute of International Relations in Moscow, with a view to these specialists occupying diplomatic positions in the Middle East. These individuals, among other things, were trained in all aspects of existing conditions in the different countries to which they would eventually be sent -- local languages, Islamic law with its history and customs, regional economics and politics, etc. Individuals trained in Moscow subsequently began to occupy key diplomatic posts in different Middle East countries, and the whole matter was so effective that the term "Muslim Communist" eventually became part of the Soviet political jargon. It was through this means that Russia began her penetration into the Islamic nations in the Middle East (information supplied by Vladimir Sakharov, a former member of the elite corps on Middle East affairs, trained in Moscow). Russia’s main interest though has never been the destruction of Israel per se. Russia has been (and remains) interested in destroying Israel only because this is what must be done for the nation to realize her expansionist aspirations in the Middle East. Russia is interested in exercising control over the whole Middle East -- particularly the oil-rich Persian Gulf area. Exercising controlling over that part of the world is a must for exercising control over the remainder. In the Six-Day and Yom Kippur Wars of 1967 and 1973, Russia found that the Moslem nations surrounding Israel would probably be unable to ever destroy Israel, even with full Soviet backing. And it is evident that such is even more so the case today. Israel’s military strength has steadily become stronger and stronger since 1973. Thus, Russia is really left with only one recourse. Russia is going to have to go down and try to take care of the matter herself, which is exactly what Scripture states will occur. Russia will one day directly intervene in affairs of the Middle East by moving her military forces into the land of Israel, with the intention of doing what the Moslem nations, with Russian backing, have never been able to do -- drive the Jews into the Mediterranean Sea. Four Moslem nations and one non-Moslem nation will accompany Russia. These nations are named in Ezekiel 38:5-6. "Persia" and "Togarmah" can be identified with Iran and Turkey north of Israel. "Libya" and "Ethiopia" can be identified with nations south of Israel -- modern-day Libya and probably the area covered by northern Sudan and possibly northern Ethiopia (looked upon in Scripture as one nation, referring to ancient boundaries rather than those of modern times). The Hebrew word translated "Ethiopia [Cush, descendants of Ham]" seemingly refers to a people who settled in the area south of Egypt and eastward to the Red Sea, an area inhabited mainly by Moslems today. Then there is "Gomer," which can be identified with modern-day Germany, a non-Moslem nation, completely separated from the Middle East geographically and completely outside Russia’s goal of Middle East control through using the Moslem nations. Thus, Why Germany? The answer is obvious, and it can be stated in a word: Anti-Semitism, which dates back to the days of the Third Reich (see Chapter II). The picture appears to be that when Russia comes down, there will be a Moslem block to the north of Israel and another to the south, with Israel caught in the middle, caught in the vise. Then Russia will attempt, through direct intervention, to help these Moslem nations do what all the Moslem nations in the Middle East have not been able to do in over forty years. Success would, in turn, give Russia more than her present foothold in the Middle East. All the Moslem nations would undoubtedly welcome her with open arms, and Russia could then expand her borders into that part of the world. However, the results of a Russian-led victory in the Middle East is something the world will never know, for it is not going to happen. Russia’s fate, along with those nations accompanying her, has already been pre-written. And the matter is going to turn out exactly as Ezekiel foretold over 2,500 years ago. ======================================================================== CHAPTER 40: 03.04. LET US CUT THEM OFF ======================================================================== 4 Let Us Cut Them Off They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah (Psalms 83:3-8). Psalms 83:1-18 presents ten separate nations joining themselves together for one purpose -- the destruction of Israel after such a fashion "that the name of Israel may be no more in remembrance." This Psalm sets forth not only a ten-kingdom confederacy in history but it also pictures the ten-kingdom confederacy under Antichrist yet future. The ten nations named in Psalms 83:6-8 refer to ten small nations in the Middle East, located in the vicinity of what is presently modern-day Israel. And it is evident that this Psalm has a prophetic fulfillment. The Psalm closes in a Messianic manner; and, according to corresponding Scripture, Antichrist with his ten-kingdom confederacy will attempt to do exactly the same thing which the ten nations in Psalms 83:6-8 attempted to do (cf. Daniel 9:27; Revelation 11:2; Revelation 12:3; Revelation 12:6; Revelation 12:13-16). Interestingly enough, the ten-kingdom confederacy under Antichrist will consist of nations in the same area as the nations in Psalms 83:6-8 -- modern-day nations also surrounding Israel. It will be the Moslem nations surrounding Israel which will be allied with Antichrist when he makes his move against Israel, not European nations as so many believe and teach today. Antichrist will arise and be active, not in Europe, but in the Middle East; and Moslem nations in that same part of the world will form his ten-kingdom confederacy. Psalms 83:1-18 has to do with that future time when the present-day move of the Moslem nations against Israel reaches its apex, to be followed shortly thereafter by the putting down of these same nations, the establishment of the kingdom of Christ, and the elevation of Israel to a position at the head of the nations. The Approaching Storm From a prophetic standpoint, The recent buildup of military forces in the Persian Gulf, Saudi Arabia, and the Red Sea occurred for the right reason, in the right place, at the right time. This buildup occurred because of world economics, it occurred in the area where the kingdom of Antichrist will be centered, and it occurred near the end of the sixth millennium of Man’s Day. The stability of the world’s economy is unalterably tied to the Middle East after a fashion which can be spelled out in one word -- OIL. The nations of the world have come into a state where the stability of their economic systems is completely dependent on an uninterrupted flow of oil at a relatively stable price. Everything is mechanized, and oil fits somewhere within almost every avenue of daily living in our present society. Then, most of the industrialized nations of the world look to one source more than any other for this energy need -- the Middle East, particularly the Persian Gulf area. And projecting this out into time immediately ahead, according to men who study these matters, world dependence on Middle East oil can only be expected to increase for at least the next ten years (the U.S. is presently the largest consumer of Middle East oil, though most nations are far more dependent on the Middle East for their energy needs). The coalition of nations which assembled in the Persian Gulf and in Saudi Arabia, with aircraft carriers and other ships located not only in the Persian Gulf but also in the Red Sea, provided ample evidence of this fact. Military forces from numerous nations of the world assembled themselves in and near the Gulf (a total of thirty-four nations formed the coalition at this time, though all did not send military forces); and then war broke out, primarily because of this one energy need which the world, because of its present mechanized structure, cannot do without. Everything else, though by no means unimportant, was secondary. Iraq, under Saddam Hussein, fought an eight-year war with Iran during the years 1980-1988 when the Ayatollah Khomeini was in power. Saddam Hussein denounced a 1975 territorial agreement and sought territorial gains. And he didn’t seek territorial gains through launching an attack against just any part of Iran. Rather, he attacked the oil-rich province of Khuzistan on the northern end of the Persian Gulf. Hundreds of thousands were either killed or wounded (approximately one-half million on each side), and it appears evident that the war had a central purpose (aside from providing much-needed additional coastal land). And this central purpose was the same reason Saddam Hussein took over Kuwait and set his sights on land along the Gulf south of Kuwait, along the Saudi coast to at least Qatar and possibly farther south through the United Arab Emirates to Oman at the Strait of Hormuz -- OIL. Slightly more than half of the world’s known oil reserves (55 or so percent) lie in one part of the world. They lie beneath the desert sands of the Middle East. And these reserves lie mainly in one part of the Middle East. They lie mainly beneath the land near and bordering the Persian Gulf -- particularly the northern half of the Gulf -- in Iran, Kuwait, Saudi Arabia, Bahrain, and Qatar (as well as beneath the shallow waters of the Gulf itself). Then there are also substantial reserves of oil inland in Iraq, away from the Gulf When Saddam Hussein occupied Kuwait, he increased his hold on known world oil reserves to about twenty percent. Had he not been stopped at that point and been allowed to take the fields south of Kuwait, he would have increased this hold to about forty percent. And, had his war with Iran been successful, he would have held an additional fifteen or so percent. It appears evident that he could have had only one thing in mind -- a control over matters which reached far beyond the Persian Gulf. Then, in apparent connection with the whole matter, since 1979 Saddam Hussein has worked on restoring parts of the ancient city of Babylon, while, at the same time, thinking of himself as a latter-day Nebuchadnezzar. Even the government of Iraq under Saddam Hussein printed a book to attract tourists entitled, FROM NEBUCHADNEZZAR TO SADDAM HUSSEIN, Babylon Rises Again. Nebuchadnezzar was ruler in a world empire centered in Babylon at the beginning of that period called in Scripture, "the times of the Gentiles" (cf. Daniel 2:31-35; Daniel 2:38; Luke 21:24); and Saddam Hussein sought to occupy a similar role in world affairs at the end of "the times of the Gentiles." The only way he could succeed would be to control the Middle East oil supply; and, had he succeeded in doing this, he would undoubtedly have set his sights on two things: 1) a governmental and commercial center located in Babylon, and 2) the destruction of Israel, following in Nebuchadnezzar’s footsteps. Saddam Hussein, in control of Middle East oil, would have been the most powerful man in the Moslem world; and he would have possessed the potential to be the most powerful man anywhere in the world. He could have been more than a latter-day Nebuchadnezzar in that respect. And he could then have been in the best position possible to lead the Moslem world in an attack upon Israel to reclaim the land of Palestine for "Allah" (Ref. Chapter I). Russia Russia is a nation which is rapidly changing in practically every realm. The nation is crumbling internally because of economic problems and governmental disarray. One high ranking official in the Soviet Union recently summed up the matter when he answered the question posed by a Western journalist, "Who is calling the shots in your country today?" His reply was, "No one!" Russia’s immediate future is uncertain, but Russia’s future after the Church has been removed and Antichrist appears on the scene was foretold by a Jewish prophet two and one-half millenniums ago. Russia is going to look once again toward the Middle East and militarily move down into that part of the world. The nation’s interest in the Middle East, particularly the Persian Gulf area, was made clear in a pact which Russia proposed to enter into with three other nations in 1940; and Russia’s interest in that part of the world has remained unchanged over the years. Russia, for the most part, sat on the sidelines watching the latest Middle East conflict. The nation contributed nothing to the war effort, but immediately prior to the Allied invasion of Kuwait, Russia sought to gain influence in the region through trying to stop the war short of a clear-cut Allied victory. Then, beyond trying to gain influence in the region (along with seeking to prevent the U.S. from, instead, gaining similar influence through a military victory), Russia knew from past experience what was about to occur. The outcome of a Middle East conflict was about to, once again, negatively reflect on Soviet military science and technology through the defeat of a Russian equipped nation whose training had come more from Russia than anywhere else. And, along with this, billions of dollars worth of Soviet equipment was about to be lost, equipment which the Russians knew they would have to eventually replace. Russia had followed a similar course of action eighteen years earlier toward the end of the Yom Kippur War of 1973. After little more than two weeks of fighting, when a Jewish victory appeared inevitable once again, Russia stepped in and tried to stop the war. Russia had done everything the nation could do to foster the war through helping the Arab cause (resupply of arms, etc.) so long as it appeared that the Arabs could win; but when the tide of battle turned, Russia did everything the nation could do to stop the war, even threatening to directly intervene militarily. And today another Arabic nation has added an additional chapter to the overall Soviet failure in the Middle East (a failure dating back to particularly the 1967 Six-Day War). And though the Gulf War was somewhat different than past Middle East wars, Russia undoubtedly now knows, as never before, that if the nation’s Middle East aspirations are to be realized, direct military intervention will have to be involved. Everything points to the day being very near at hand when Russia, accompanied by four Moslem nations and one non-Moslem nation, will militarily move against Israel. Russia will attempt to help the Moslem nations accompanying her do what she has been trying to do through all the Middle East Moslem nations for years -- destroy Israel for the Moslems and allow them to reclaim the land of Palestine for "Allah." This would, in turn, allow Russia to gain the type foothold in the Middle East which she needs; and the nation could then set her sights on the Persian Gulf, where the cure for every known ill in her present ailing economy lies. Russia, through achieving such a goal, could be catapulted almost overnight from a country in economic and governmental chaos to a country in a position to rule the world. When Russia comes down and the coalition of nations (particularly the U.S.-U.K.-Saudi coalition, identified as such by Ezekiel) asks Russia the question in Ezekiel 38:13, these nations will know exactly what Russia is attempting to do. Russia will be attempting to take that which these other nations have fought so hard to defend; and not only this, but Russia will be attempting to do it at the expense of Israel. This will be the day of Russia’s madness, for no nation could possibly become more insane than to use a pagan religious system in an attempt to destroy the people of God for the reason at hand. Nor could this particular nation become more insane after another fashion, for Russia, with its atheistic governmental system, will be moving against God Himself residing in the midst of the ever-burning fire with Israel. Russia will not only fail in her attempt to destroy Israel but will, in the process, be destroyed herself by the God of Israel. Russia’s cup of iniquity will have become full at this time (cf. Genesis 15:16), and Russia will then be destroyed by the very One Whose existence the nation denies (see Chapters II, III). It will then be left to Antichrist to establish a power-base in the Middle East and lead the Moslem nations in their final attempt to bring about Israel’s destruction. The Kingdom of Antichrist God has provided a wealth of information in His Word concerning Antichrist. He is first introduced as "thy seed [the seed of the serpent]" in Genesis 3:15, 6,000 years before his appearance, and he is last seen when cast into the lake of fire at Christ’s return and 1,000 years later when Satan is cast into the same place (Revelation 19:20; Revelation 20:10). And between God’s announcement concerning Antichrist following Adam’s fall and his being cast into the lake of fire 6,000 years later, Scripture is replete with information about this man. He is seen in type, for example, in the persons of Nimrod (the founder of Babel [Babylon]) and the Assyrian Pharaoh in Egypt during the days of Moses, and he is mentioned numerous times by the prophets and New Testament writers (cf. Genesis 10:8-10; Genesis 11:1-9; Exodus 1:8 ff; Isaiah 16:4; Jeremiah 6:26; Ezekiel 21:25-27; Micah 5:5-6; Matthew 24:15; 2 Thessalonians 2:3-9). The two sections of Scripture which supply the most information concerning this man though are the Books of Daniel and Revelation. Daniel centers on the history of the kingdom of Babylon from the beginning to the end of "the times of the Gentiles," and Revelation centers on the last seven years of this time, particularly the last three and one-half years. And both books outline in minute detail numerous things concerning Antichrist and his kingdom. He will be the last king of Babylon and the central figure on earth during the last three and one-half years of "the times of the Gentiles." He is the man whom the world is presently waiting for to bring about peace in the troubled Middle East, though the world has no knowledge of this fact. All peace efforts by the nations are doomed to eventual failure, but this man will come up with a seemingly workable plan. At least it will work for a time, and then... 1. As Presented in Daniel God’s revelation through Daniel centers around a history of the kingdom of Babylon, beginning with Babylon under Nebuchadnezzar and ending with Babylon under Antichrist. This book outlines the complete history of the Babylonian kingdom, which extends over twenty-six centuries within the scope of "the times of the Gentiles"; and Daniel is the only book in Scripture to so do. Daniel begins his revelation with that time when Nebuchadnezzar, king of Babylon, came against Jerusalem in the first of three invasions (about 605 B.C.), which began the Babylonian captivity for the Jewish people (Daniel 1:1); and he concludes his revelation with that time yet future when the last king of Babylon will be put down, after he comes against Jerusalem, followed by the Jewish people being raised up to live in God’s sight (Daniel 11:45; Daniel 12:1 ff). Between these two points in the Book of Daniel, all of the revelation, after some fashion, has to do with the kingdom of Babylon. The history of Babylon in Daniel is presented in four parts, depicted by the four parts of the "great image" which Nebuchadnezzar was allowed to see in a dream (Daniel 2:31 ff) and by "four great beasts" which Daniel was allowed to see in a dream and in visions (Daniel 7:2 ff). Then, when the first part of the image was about to become history, additional things were revealed to Daniel in a vision about the last three parts through depicting "a ram," "an he goat," and "a little horn" (Daniel 8:1 ff; cf. Daniel 7:8); and to conclude revelation concerning Babylon through these four divisions, Daniel 11:1-45 is taken up with additional things about the last three divisions, particularly the last of these three. And interpretations are provided for the dreams and visions, leaving no room for error concerning their meaning. The dreams and visions all refer to the same thing -- the history of the kingdom of Babylon, beginning with Nebuchadnezzar (or the succeeding Medo-Persian rulers) and ending with Antichrist. And the emphasis at every point is always the same. The emphasis is on the fourth part of the image (Daniel 11:37-39), the fourth beast (Daniel 7:7-8, Daniel 7:19-26; cf. Daniel 7:4-6, Daniel 7:17), the little horn (Daniel 8:9-14, Daniel 8:23-25; cf. Daniel 8:3-8, Daniel 8:20-22), the vile person (Daniel 11:21-45 [also Daniel 5:20]; cf. Daniel 5:2-4). The emphasis is always on the final form of the Babylonian kingdom during the days of Antichrist, and more space is given to this final form than all the other three forms combined. One thing above all else must be kept in mind when studying these dreams and visions in the Book of Daniel: The matter at hand is about the kingdom of Babylon alone. It is not partially about a history (and corresponding revival) of the Roman Empire nor about any other sequence of historical events separate from the Babylonian kingdom. The Roman Empire, though the world empire following the king dom of Babylon under Alexander the Great (corresponding to the third part of the image, or to the third beast), has no connection with the fourth part of the Babylonian kingdom in the Book of Daniel. The Roman Empire was a kingdom separate from the kingdom of Babylon. All of that part of the Babylonian kingdom depicted by the fourth part of Daniel’s image or the fourth beast has yet to appear (see the author’s book, PROPHECY ON MOUNT OLIVET, pp. 63-65). And any prophecies concerning events by individuals or nations throughout the book (such as Daniel 8:9-14; Daniel 11:5-45) must have to do with the kingdom of Babylon. They cannot be understood as events occurring apart from this kingdom. Note that in the interpretation of the dreams and visions nothing ever lies between the end of the third part of the kingdom and the beginning of the fourth part (Daniel 2:39, Matthew 7:17-19; Matthew 8:20-23). The third part ends with the death of Alexander the Great and the division of his kingdom among his four generals, and revelation then goes immediately into the fourth part, into that part having to do with the kingdom of Antichrist. (Revelation concerning Babylon in the Book of Daniel is very much like revelation concerning the Seventy Weeks prophecy in this same book [Daniel 9:24-27]. There is an unrevealed time-break between the sixty-ninth and seventieth weeks, and there is also an unrevealed time-break between the third and fourth parts of the Babylonian kingdom. Daniel though did not see either break; and, consequently, he did not prophesy of events during either.) This will rule out understanding the little horn in Daniel 8:9 to be a reference to Antiochus Epiphanes (who appeared about 150 years after Alexander the Great died) or understanding Daniel 11:5-35 to be a history of disputes between Syria, Egypt, etc., along with another supposed reference to Antiochus Epiphanes. These disputes or that which Antiochus Epiphanes did had nothing to do with the kingdom of Babylon. Thus, they cannot be in view in these verses. Daniel 11:3-4 has to do with Alexander the Great, his death, and the four-way division of his kingdom (paralleling Daniel 8:21-22). Succeeding revelation, in keeping with all which has preceded in the book, must then go immediately into the fourth part of the image, into the kingdom of Antichrist, though Antichrist himself is not mentioned until later in the chapter (Daniel 8:21 ff). Thus, since Daniel 11:5-20 has to do with the kingdom of Babylon yet future, these verses could only refer to the power struggles (occurring in the Middle East) which will exist in relation to this kingdom during the first part of the Tribulation. Antichrist will not be enthroned as the last king of Babylon until near the middle of the Tribulation, but he will be an increasingly significant figure in these power struggles prior to this time. 2. As Presented in Revelation The Apostle John, unlike the Prophet Daniel, does not deal with the entire scope of the Babylonian Empire. Rather, he deals only with the final form, the fourth part, the only part still having a future fulfillment at the time he wrote (the Book of Revelation deals with prophecy, not history [Revelation 1:1]). And, in dealing with this final form of the kingdom and its ruler, almost everything he was shown has to do with Antichrist’s person and actions in relation to the Babylonian kingdom, the nation of Israel, and the Gentile nations after he is enthroned as the last king of Babylon. The power struggles in Daniel, chapter eleven would appear to involve the seven kings in Revelation 17:10. Antichrist will be the seventh, who, throughout the first half of the Tribulation (for almost three and one-half years) will go forth "conquering, and to conquer" (Revelation 6:2). He will do this in view of one day exchanging the stephanos which he is seen wearing in Revelation 6:2 for the diadema which he is seen wearing in Revelation 12:3; Revelation 13:1 (stephanos and diadema are two Greek words for "crown." Diadema alone has to do with the monarch’s crown [see the author’s book, IN THE LORD’S DAY, Book I, pp. 41-44]). Antichrist will be a super-intelligent being who will come in after a peaceful fashion and "obtain the kingdom by flatteries [lit., ’by plotting and scheming’]," working "deceitfully" (Daniel 8:23; Daniel 11:21; Daniel 11:23). He will undoubtedly create numerous enemies as he rises to power, which possibly accounts for his assassination once he becomes the seventh head and Satan gives to him "his power, and his seat [’throne’], and great authority." This man will be killed, raised from the dead, and then, with the power and authority given to him by Satan, no one will be able to stand in his way (Revelation 13:2 ff; Revelation 17:8-13). There will be absolute rule and control by this man from a rebuilt city of Babylon on the Euphrates, and ten Middle East Moslem nations ruling under him will have "one mind" with him and give their "power and strength" unto him (Revelation 17:13). Babylon will be the political and commercial center of the world in that day, and Antichrist’s control over the nations of the world (though he will continue to make enemies among the nations [cf. Daniel 11:40-45]) will undoubtedly be derived through a power base which the ten nations giving their "power and strength" unto him will control, which, in the light of the way matters are rapidly moving today, can only be one thing -- oil beneath and around the Persian Gulf. With this power base and the power and authority given to him by Satan, he will sit on Satan’s throne in the city of Babylon as absolute ruler over the entire earth. 3. A Covenant with "The Many" Antichrist will arise from within the borders of the ancient Assyrian kingdom. He is seen coming out of this area in Daniel 8:9 (the northern segment of the four-way division of Alexander the Great’s kingdom was Assyria [also Asia Minor farther to the west]); and he is called "the Assyrian" several places in Scripture, typified by the Assyrian Pharaoh ruling Egypt during Moses’ day (Isaiah 10:5; Isaiah 14:25; Isaiah 52:4; Micah 5:5-6). The territory covered by ancient Assyria would include Syria, northern Iraq, and northern Iran today. Thus, Antichrist will arise someplace from within this overall area. He will arise as "a little horn" among "a small people" (Daniel 8:9; Daniel 11:23) and bring about peace between Israel and the surrounding Moslem nations through a covenant which he will institute (cf. Daniel 9:27; Daniel 11:21-23; Ezekiel 38:8; Ezekiel 38:11; Ezekiel 38:14). A "horn" refers to a king, a ruler (Daniel 7:24). He will, during his rise, apparently rule a country in the Middle East (a "small" country compared to other countries or nations of the world), though he may not occupy such a position at the time he makes his covenant with "the many." (In Revelation 6:2, Antichrist is seen wearing a stephanos, not a diadem, when he appears at the beginning of the Tribulation. A stephanos would indicate one not occupying a regal position. However, the word could be used in this passage strictly in relation to his anticipated position as "world ruler," realized in Revelation 12:3 near the middle of the Tribulation.) The covenant which Antichrist makes in that day will not be made just with Israel, though Israel will be the central nation, and "the many" in Daniel 9:27 would refer to Israel alone (note Daniel 11:39; Daniel 12:2 where the same expression appears relative to Israel). This covenant will consist of a peace treaty established between Israel and the surrounding Moslem nations. (Daniel 11:30 refers to Antichrist having "intelligence [’an affiliation’] with them [an apparent reference to the surrounding Moslem nations] that forsake the holy covenant," immediately before the covenant is broken [Daniel 11:31].) The covenant will possibly also have something to do with allowing Israel to rebuild her temple and restore the Old Testament economy within the nation’s practices and worship, for a desecration of the temple and a termination of the Old Testament economy are things specifically stated to occur at the time the covenant is broken. 4. The Harlot Rides the Beast The "great whore" seated upon the "scarlet colored beast" in Revelation, chapter seventeen portrays the religious system dominating the political system during the days of Antichrist. The religion of the Middle East is Moslem, not Christian; and this section of Scripture would, of necessity, have to refer to the Middle East Moslem clerics dictating to and controlling the Middle East political system of that day. A control after this fashion would appear strange in the West, but not in the Middle East. There is no separation between the Moslem faith and the government in a Moslem country. Islam permeates every aspect of society, becoming an integral part of life within that society, including the government. Religion encompasses everything. In that respect, though various types of governments presently exist among the Middle East Moslem nations, some form of the picture presented in Revelation 17:3 would be more natural than unnatural among governments in these nations even today (Iran, under the Ayatollah, forms the best example of a Moslem country today in which Islam has encompassed everything. A religious state has been established in which the Moslem clerics exert absolute control). And a similar union between religion and state will exist when Antichrist comes to power. When the covenant is broken and Anti christ leads his Moslem confederacy against Israel in the middle of the Tribulation period, the harlot can then revel in the glory of her greatest moment. Through using the power of Antichrist and his confederacy, the immediate prospect will be to reclaim Palestine for "Allah," and then, beyond that, to realize the ultimate goal of Islam -- world conquest, with the entire earth ultimately being brought under subjection to "Allah" through Islamic dominion and control. (In Revelation 17:1-18, The harlot is identified as "Mystery Babylon the Great, the Mother of Harlots and Abominations of the Earth," and also as "that great city, which reigneth over the kings of the earth [the city of Babylon]" [Revelation 17:5, Revelation 17:18]. All false religions, after some fashion, can be traced back to Babylon; and Islam, the religion of the Middle East, would have to possess a direct association with Babylon in order to be called "the Mother of Harlots," which is exactly the case. The harlot is identified in synonymous terms with Babylon [Revelation 17:18] in the same sense that the bride of Christ [the "chaste virgin" (2 Corinthians 11:2)] is identified in synonymous terms with the New Jerusalem [Revelation 21:9-10].) The Moslem nations, led by Antichrist, will do what they have been attempting to do since May 14, 1948 -- drive the Jews from Palestine and reclaim that land for "Allah." The temple will be desecrated and destroyed, Jerusalem will be destroyed, and those Jews who are not killed or who do not escape (to a specially prepared place in the mountainous terrain of the land) will be sold as slaves throughout the Gentile world (Daniel 9:26; Joel 3:6-7; Matthew 24:15-21; Luke 21:20-24 a; 2 Thessalonians 2:4). The nation of Israel as we know it today will cease to exist (it will become as in pre-1948 times), and Jerusalem will then be "trodden down of the Gentiles [for three and one-half years], until the times of the Gentiles be fulfilled" (cf. Luke 21:24 b; Revelation 11:2). ======================================================================== CHAPTER 41: 03.05. BUT IN THAT DAY ======================================================================== 5 But in That Day For Jehovah will have compassion on Jacob, and will yet choose Israel, and set them in their own land: and the sojourner shall join himself with them, and they shall cleave to the house of Jacob. And the peoples shall take them, and bring them to their place; and the house of Israel shall possess them in the land of Jehovah for servants and for handmaids: and they shall take them captive whose captives they were; and they shall rule over their oppressors. And it shall come to pass in the day that Jehovah shall give thee rest from thy sorrow, and from thy trouble, and from the hard service wherein thou wast made to serve, That thou shall take up this parable against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased! Jehovah hath broken the staff of the wicked, the sceptre of the rulers; That smote the people in wrath with a continual stroke, that ruled the nations in anger, with a persecution that none restrained. The whole earth is at rest, and is quiet: they break forth into singing. Yea, the fir-trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid low, no hewer is come up against us (Isaiah 14:1-8, ASV). Isaiah 14:1-8 very briefly describe conditions which will exist after "the time of Jacob’s trouble" has passed and the kingdom of Christ has been established. Gentile rule will have been brought to an end, and the sceptre will have passed into the hands of Israel, established in that coming day back in her land and occupying her God-appointed position at the head of the nations ( cf. Exodus 19:5-6; Isaiah 2:1-4; Jeremiah 31:31-34; Ezekiel 36:24-28). Two cities figure prominently in events on earth during the 2,600-year period covering "the times of the Gentiles": Jerusalem, and Babylon. And these two cities, both mentioned very early in Scripture (Genesis 10:10; Genesis 14:18), stand in complete contrast to one another at every point. Babylon is first mentioned in connection with Nimrod (the name means "rebel," "one who revolts"), and Jerusalem is first mentioned in connection with Melchizedek (meaning, "King of peace" [Hebrews 7:2]), establishing first-mention principles which hold constant throughout Scripture. The first king of Babylon at the beginning of the times of the Gentiles came against Jerusalem, carried the Jewish people into captivity, and destroyed the city and the temple. And the last king of Babylon at the end of the times of the Gentiles will do exactly the same thing (2 Kings 24:10-20; 2 Kings 25:1-13; Daniel 9:26; Luke 21:20-24; Revelation 11:2). The last king of Babylon though, rather than transporting the Jewish people back to Babylon as the first king did, will sell them as slaves throughout the Gentile world (Joel 3:6-8). At that time, Babylon’s cup of iniquity will have become full (cf. Genesis 15:16); and, after allowing Jerusalem to be trodden under foot by the Gentiles for three and one-half years, the Lord will then step in and bring conditions to pass as described in Isaiah 14:1-8 : "How hath the oppressor ceased! the golden city ceased!..." This is the fate awaiting Antichrist, Babylon, and those individuals ruling with the last king of Babylon -- a fate which was set the day Nebuchadnezzar moved against the Jewish people almost 2,600 years ago. The Last Days of Babylon Babylon is referred to by name six times in the Book of Revelation (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:21), and the manner in which Babylon is presented in this book must be consistent with the way Babylon is presented in the Book of Daniel, or elsewhere in the Old Testament. The Babylon of Revelation, as the Babylon of Daniel, must refer to a kingdom centered in a city on the Euphrates in the Middle East. It cannot be understood any other way. Then, something else must be borne in mind about Babylon in the Book of Revelation. There are not "two Babylons" in this book (a religious and a political), but only one. There is only one in Daniel, and the same must hold true for the Book of Revelation. There must be this correspondence between the way Babylon is presented in both books. There is a religious power in Revelation 17:1-18 called, "Mystery Babylon the Great, the Mother of Harlots and Abominations of the Earth," which some expositors have identified as "religious Babylon," opposed to "political Babylon" in chapter eighteen. However, this is not really the way Scripture presents the matter. Scripture does not make such a separation. Rather, in Scripture, there is an inseparable identification, one with the other. The religious power is identified in synonymous terms with the literal, physical city of Babylon (Revelation 17:18), leaving only "one" Babylon in view. 1. The Mother of Harlots This false religious system is identified after a fashion which would not be correct for identifying any other false religious system in the world -- "the Mother of Harlots." Though all false religious systems can trace their roots, after some fashion, back to an origin in Babylon (all false systems operate in opposition to God’s true system, something which had its beginning in Babylon [cf. Genesis 11:1-5]), there can be only one "Mother"; and she appears at the end of the age in Babylon. The one thing which allows this false religious system to be looked upon as the "Mother" is her inseparable identification with Babylon -- identified in synonymous terms with the city. "Babylon" alone is the Mother, and any false system emanating from Babylon, apart from possessing the identity in Revelation 17:18, would be an offspring of the Mother, not the Mother herself. Even the false religious system in view in Revelation 17:1 ff, apart from possessing this direct association with Babylon, would have to be looked upon the same way as any other false system (an offspring rather than the Mother). But the Harlot in this chapter is identified with the city of Babylon (in the same sense that the bride of Christ is identified with the New Jerusalem later in the book [cf. Revelation 17:1-7, Revelation 17:18; Revelation 21:9-10]), after a fashion which places this false religious system in a category different from all other false religious systems. This is one thing which will prevent anyone from identifying the false religious system in Revelation 17:1-7 with the Church of Rome, as so many expositors attempt to do. Rome lacks the necessary direct identification with Babylon, which leaves this particular religious system in the position of being an offspring, not the Mother. And using Revelation 17:9 as a verse locating this false system in Rome, or using this verse to identify the city in verse eighteen as Rome, is completely invalid. The "seven heads" of the beast in this verse are said to be "seven mountains, on which the woman sitteth." Rome was built on seven hills, and some individuals erroneously associate the seven mountains of Revelation 17:9 with the seven hills of Rome, making the woman and the Church of Rome to be one and the same. But Scripture clearly teaches something entirely different. The verse immediately following (Revelation 17:10) goes on to state, "And there [lit., ’they’ (the ’seven heads,’ symbolized by ’seven mountains’)] are seven kings." A "mountain" is often used in Scripture to symbolize a kingdom (Isaiah 2:2-4; Daniel 2:35; Daniel 2:44-45), and in Revelation 17:9 this word is used to symbolize a succession of kings in the kingdom (Antichrist will be the seventh -- the seventh head, mountain). There can be no allusion whatsoever to Rome or Roman Catholicism in Revelation 17:9. The entire seventeenth chapter has a Middle East setting, centering around Babylon (it must in order for the "Mother of Harlots" to be revealed). This chapter has to do with Middle East rulers, the city of Babylon on the Euphrates, and a false religious system associated with Babylon after the fashion revealed in verse eighteen. Once this dispensation is over and God resumes His dealings with Israel, attention in Scripture then focuses on the Middle East -- upon Israel and the surrounding nations. And the religion of the nations surrounding Israel is Moslem, not Christian. (Aside from viewing the matter after this fashion, God’s dealings with the Church on earth at the time of the rapture will have been completed. And it would, accordingly, be dispensationally incorrect to have God complete His dealings with the Church on earth, resume His dealings with Israel, but yet single out the pseudo-Church [the Church of Rome in this case] as an entity to occupy a special place within His dealings at that time.) The last king of Babylon will arise in the Middle East and reign from a city located in the midst of Moslem nations in that part of the world (his rise and activity in a Middle East setting is the consistent teaching of both Daniel and Revelation); and ten of these nations, forming his ten-kingdom confederacy, will "have one mind" and give unto Antichrist "their power and strength" as he sits on Satan’s throne in Babylon (Revelation 13:2; Revelation 17:13). These ten nations will undoubtedly be OPEC nations in control of particularly the Gulf oil, for Antichrist will possess a power-base of such a nature that he will be able to exert practically unlimited control over the nations of the world; and controlling the Middle East oil supply is the one thing which could provide him with such power (ref. Chapter IV). (One other thing which will undoubtedly fit into the structure of Antichrist’s power-base is the fact that over the past several decades the OPEC nations have converted a large part of their oil profits into Western holdings -- real estate, numerous business enterprises, etc. This has occurred on such a large scale that, even today, some individuals in high positions of state in the West have expressed concern.) A) Islam and Government Since the harlot is associated with Antichrist in this Middle East setting, there would be no possible way to identify the harlot after a fashion other than Moslem. The entire scene presented in Revelation 17:1 ff fits perfectly with the Moslem mind-set, the goal of Islam, and the way this religion is related to the government. In Moslem countries there is no separation between the government and the religious faith of the people, as in the West. Islam permeates every aspect of society, becoming an integral part of life within that society, including the government. Religion encompasses everything, and the Moslem clerics, resultingly, find themselves inseparably linked with state government. In a Moslem state such as Iran, this has been carried to the point that there is really no secular governmental authority with which to contend. When the Ayatollah Khomeini came to power in 1979, he established a religious state in which the Moslem clerics exerted absolute control, and this same form of government continues under another Ayatollah today. Religious dominance within government is something which already exists to some degree in all Middle East Moslem countries, and this same situation will exist after the fashion described in Revelation 17:1 ff within these same countries during the days of Antichrist. The harlot will, in that day, not only be carried by the Beast (Antichrist) but will also be seated "upon many waters," identified as "peoples, and multitudes, and nations, and tongues" (Revelation 17:1, Revelation 17:15). That is, the harlot will exert control over the entire system of that day through the central political leader; which is to say, the real governmental power will reside in the Moslem clerics in the ten-kingdom Middle East confederacy as they exert control over Antichrist’s movements and actions while he reigns as the last king of Babylon. They will be instrumental in controlling his movements at the time he breaks his covenant with Israel, envisioning, through his power, to at last be able to reclaim the land of Palestine for "Allah." And not only this, but these Moslem clerics will also envision using Antichrist’s power to realize the ultimate goal of Islam -- that of bringing the entire world under subjection to "Allah" through Islamic dominion and control. But such will not occur. Sometime during the last half of the Tribulation the "great whore" is going to be destroyed by the very ten-kingdom confederacy over which she exerted control. The religious system will be destroyed (allowing all worship to be directed toward the Beast alone), but the city of Babylon itself will continue throughout the remainder of the last half of the Tribulation as the capital of Antichrist’s kingdom (Revelation 18:1 ff). B) Islam and Anti-Semitism Islam is the most anti-Semitic religious system the world has even known; and, along with its anti-Semitism, this religious system, immediately before it is destroyed, is also presented as being "drunken with the blood of the saints, and with the blood of the martyrs of Jesus" (Revelation 17:6). The harlot, along with seeking to do away with Israel through Antichrist (being the power behind the power as Antichrist and his ten-kingdom confederacy seek to cut Israel off from being a nation, "that the name of Israel may be no more in remembrance" [Psalms 83:4]), will apparently also have a part in Antichrist’s martyrdom of innumerable individuals saved under the ministry of the 144,000 Jews proclaiming the gospel of the kingdom during the Great Tribulation. (The preceding reveals that the harlot will still be present and very active during at least a part of the last half of the Tribulation, for it is during this last half that the 144,000 will proclaim their message worldwide. There will be "Beast-worship" throughout the last three and one-half years [Revelation 13:4-5], but the most intense "Beast-worship" [Revelation 13:15] will probably occur after the harlot has been destroyed.) In the final analysis, there is always a price which must be paid for acts such as the harlot will commit; and God is going to extract that price by putting it within the hearts of the ten rulers giving "their power and strength" unto Antichrist to fulfill His will by destroying the harlot. These ten rulers will, supernaturally, be caused to "hate the whore," resulting in their bringing about her utter destruction. As described by John, they will "make her desolate and naked, and shall eat her flesh, and burn her with fire" (Revelation 17:16-17). Insofar as Islam is concerned, the outworking of the God-ordained principle surrounding anti-Semitism in Genesis 4:15; Genesis 12:3 will be brought to pass after this fashion; and Islam, identified in synonymous terms with Babylon, will then cease to exist. 2. Babylon on the Euphrates After disposing of Babylon in its religious form, then the physical city of Babylon on the Euphrates comes into view, for this city must also experience a similar destruction. This is a destruction foretold in minute detail by several Old Testament prophets. Isaiah foretold this destruction, placing it within the future Day of the Lord (Isaiah 13:1 ff); Jeremiah foretold the same destruction, stating that it would occur after a fashion similar to the destruction of Sodom and Gomorrah (Jeremiah 50:1-46; Jeremiah 51:1-64); and Daniel, dealing with the complete history of the kingdom of Babylon, prophesied of a coming day when the Stone (Christ) "cut out of the mountain without hands" would smite the image (representing Babylon) upon its feet, breaking the image to pieces -- a smiting which will occur through Divine power upon Babylon in its final form during the days of Antichrist (Daniel 2:34-35; Daniel 2:44-45). Then, the Book of Revelation, in somewhat brief form, describes this destruction at the time it occurs during the coming Day of the Lord. This book does not go into great detail concerning Babylon’s destruction, for the Old Testament prophets have already provided the details. That which is revealed about Babylon’s destruction in the Book of Revelation is merely the record of the Lord bringing to pass that which the prophets previously foretold. The matter is similar to that which the Book of Revelation records about Christ’s return and millennial reign (Revelation 19:11-21, Revelation 20:1-6). These events actually take up very little space in this book, though they form a central subject of Old Testament Scripture, beginning with Genesis. And the reason very little space is given to this overall subject in the Book of Revelation is evident. All of the information surrounding Christ’s return and millennial reign has already been provided by the prophets. The Apostle John, as in the account concerning Babylon’s destruction, merely records the Lord bringing to pass that which the prophets previously foretold. Some things about Babylon in its two forms and corresponding destruction are spoken of after such a fashion in Revelation 17:1-18; Revelation 18:1-24 (also Revelation 19:2-3) that there appears to be little or no separation between the two. And this is exactly as it should be, for only one Babylon is in view within this overall destruction -- the same one which the prophets foretold would be destroyed. The religious form, destroyed first, is inseparably identified with the city itself, allowing Scripture to deal with the matter after this fashion. That a destruction upon Babylon in its two forms occurs at two different times is clear. The harlot is destroyed first, through the actions of the ten kings ruling under Antichrist (Revelation 17:16-17); but later, when the city itself is destroyed -- through direct, Divine intervention, as in the destruction of Sodom, Gomorrah, and the other cities of the plain (Isaiah 13:19-20; Jeremiah 50:40) -- these same ten kings appear to be among those who "bewail her, and lament for her" (Revelation 18:9-10). These two destructions are simply not the same. They occur at different times and are carried out in different fashions. The city itself appears to be destroyed very near the end of the Tribulation. And when this city is destroyed -- when the Stone "cut out of the mountain without hands" smites the image upon its feet -- the "kings of the earth" are not the only ones who wail and lament. The "merchants of the earth" do likewise (Revelation 18:11-19). Babylon will not only be the center of world government during the Great Tribulation but also the center of world commerce as well (Zechariah 5:5-11). Everything will be controlled from this one central place by one man through ten kings, as they "have one mind" with the Beast and give their "power and strength" unto him. And this control will extend worldwide to the extent that no man will be able to "buy or sell" unless he possesses "the mark, or the name of the beast, or the number of his name" (Revelation 13:17). Conditions on earth under this man’s reign will rapidly deteriorate, as described under the opening of the second, third, and fourth seals in Revelation 6:3-8. Peace will first be taken from the earth (Revelation 6:3-4), an apparent reference to the time when this man breaks his covenant of peace in the Middle East. Then the main human requirement in the commercial realm is the next thing mentioned. The price of food will begin to skyrocket (Revelation 6:5-6). And the next thing which would then naturally follow, and it will, is death (Revelation 6:7-8). One-fourth of the earth’s population will die as a direct result of this man’s handling of matters. "The merchants of the earth" though, through their association with Babylon, will become rich and not be adversely affected by the lack or price of food (cf. Revelation 6:6 b; Revelation 18:15-19). And "the kings of the earth," likewise through their association with this city, will prosper and not be adversely affected (Revelation 18:9). But for the man on the street, it will be an entirely different matter. This will all occur during the time Jews are being sold as slaves throughout the Gentile world. And who could afford to buy a Jewish slave during that day, outside of those prospering as a direct result of their association with "that great city Babylon"? No wonder the final and complete destruction of Babylon is given after such a graphic fashion: "And a mighty angle took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all..." (Revelation 18:21 ff; cf. Jeremiah 51:63-64). And it is no wonder that the next thing which will occur, according to that which John was allowed to see in the future Day of the Lord, will be rejoicing in heaven over the destruction of this city: "And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: For true and righteous are his judgments: for he hath judged the great whore..." (Revelation 19:1 ff). The Restoration of Israel Israel’s darkest hour will occur immediately before the dawn of the millennial day, during the reign of Antichrist, immediately prior to that time when the "Sun of righteousness" arises "with healing in his wings" (Malachi 4:1-2; cf. Matthew 24:15-22). Israel is to pass through the furnace, heated "seven times more than it was wont to be heated [’seven times hotter than usual,’ NIV]" (Daniel 3:19); and while in the furnace, the Israelites, "in their affliction," will seek the Lord "early" (Hosea 5:15). The Lord will, at that time, hear their cry, remember His covenant with Abraham, Isaac, and Jacob, come down, and deliver them from the hand of the oppressor (Exodus 2:23-25; Exodus 3:1-10). This will occur "after two days [after two thousand years]," dating from the time Israel crucified her Messiah; and it will be "in the third day [in the third one-thousand-year period]," dating from the crucifixion, that Israel will be raised up to live in God’s sight (Hosea 6:1-2). This third one-thousand-year period will be the seventh millennium dating from Adam’s creation, which will be the Sabbath rest presently awaiting the people of God (Hebrews 4:4-9; cf. Exodus 31:12-17; ref. the author’s book, WHAT TIME IS IT? Ch. III). 1. Reborn, Regathered, and Reestablished The day is coming when it will no longer be said, "The Lord liveth, that brought up the children of Israel out of the land of Egypt." Rather, in that day it will be said, "The Lord liveth, that brought up the children of Israel from the land of the north, and from all lands whither he had driven them" (Jeremiah 16:14-15). There are two great deliverances of the Israelites in Scripture. One deliverance is past, and the other is future. The first deliverance was under Moses, and the second will be under the One greater than Moses, the Lord Jesus Christ. The past deliverance constitutes an overall type of the future deliverance. "Moses" is a type of Christ, and "Egypt" is always a type of the world in Scripture; and the deliverance from Egypt under Moses is a type of the future deliverance from a worldwide dispersion under Jesus the Christ. Then events on both sides of the actual deliverance from Egypt complete the overall type. There was the death of the paschal lambs in Egypt immediately prior to the deliverance of the Israelites, and there was the destruction of the Assyrian and his armed forces in the Red Sea immediately following their deliverance (Exodus 12:1-51; Exodus 13:1-22; Exodus 14:1-31). The type has been set, and the antitype must follow the type in exact detail. Israel has slain the Passover Lamb, Jesus the Christ, but Israel has yet to appropriate the blood. A two-thousand-year period separates these two events in Israeli history, but just as surely as Israel appropriated the blood of the paschal lambs which the nation slew in the type (Exodus 12:1-51), Israel is going to appropriate the blood of the Passover Lamb which the nation slew in the antitype (Zechariah 12:10-14; cf. Isaiah 53:1 ff). Israel’s appropriation of the blood of the Passover Lamb will be the first thing occurring within the framework of God’s dealings with the nation at the time of His Son’s return. Israel, as the Apostle Paul on the Damascus road when Christ appeared to him in his unsaved condition (Acts 9:1-6), will look on the One "whom they have pierced"; and, as the Apostle Paul, the nation, through believing, will experience the birth from above (Isaiah 66:8; cf. 1 Corinthians 15:8; 1 Timothy 1:15-16). Only then can God (according to the type) regather the nation and destroy the kingdom of Antichrist. God will deal with His people in relation to the sin problem first. This is the way it was done in Egypt during Moses’ day, and this is the way it will be done in the day of the coming of the Son of Man. The seven feasts of the Lord in Leviticus 23:1-44 constitute the prophetic calendar of Israel and provide a chronology of the order in which God’s dealings with His people will occur at the time of His Son’s return. The first two of these festivals -- the feast of the Passover and the feast of unleavened bread -- were kept by Israel prior to the Exodus from Egypt. In the type, the Israelites first applied the blood of a slain lamb (Passover); then the matter of sin in the lives of those who had applied the blood came into view (unleavened bread). (Note the brazen altar and brazen laver in the courtyard of the tabernacle, or the two washings [the complete body, and parts of the body] in John 13:5-11. The thought is the same in the first two festivals of the Lord.) When Christ returns, Israel will not only look on the One Whom they pierced in an unsaved condition but also in an unclean condition. Israel is presently unclean through prior contact with the dead body of God’s Son. The Israelites will first appropriate the blood of the Lamb which the nation slew 2,000 years ago (through receiving the One Whom they presently reject), and they will then acknowledge their sin in the presence of the very One Whom they offended (cf. Genesis 45:1 ff; Hosea 5:15; Zechariah 12:10-14; Zechariah 13:6). Atonement will be provided for Israel’s sin (the sixth of the seven feast days), but events set forth by the intervening feast days must first be brought to pass. Prior to Israel’s day of atonement, the resurrection of Old Testament saints will occur (the feast of firstfruits [1 Corinthians 15:23]), the Spirit of God will be poured out on all flesh (the feast of Pentecost [Acts 2:1; Acts 2:15-21]), and the Israelites will be regathered from a worldwide dispersion (the feast of trumpets [Matthew 24:30-31]). Then cleansing will be provided for the nation (the day of atonement [Ezekiel 36:24 ff]) immediately prior to the fulfillment of the feast of tabernacles (the seventh and last of the feasts of the Lord). The feast of tabernacles was a time of rest in the camp of Israel following the termination of all activity surrounding the previous six festivals, pointing to that future day of rest (the Sabbath rest) awaiting Israel following the termination of all activity surrounding the first six festivals. 2. Ishmael and Isaac at Peace The present Arab-Israeli dispute is "the most intractable problem that there is." James Baker U.S. Secretary of State March, 1991 The leaders of nations worldwide recognize that Middle East peace must center around a solution to one problem -- the Arab-Israeli conflict. And many also recognize, as the U.S. Secretary of State, that this is "the most intractable problem that there is." This problem has its roots buried 4,000 years in human history (see Part I of this series), and it is a problem which man will never be able to solve. There though is a solution, which will be brought to pass when Israel’s Messiah returns. In the chronology of events in typology, Ishmael died after Abraham remarried (Genesis 25:1; Genesis 25:17). Abraham’s remarriage, in the chronology of events in Genesis 21:1-34; Genesis 22:1-24; Genesis 23:1-20; Genesis 24:1-67; Genesis 25:1-34, points to that future time when Israel will have been restored to her proper place, positioned back in her land at the head of the nations. Then, and only then, did Ishmael die in the type; and then, and only then, will Ishmael die in the antitype. Until that day, Ishmael will continue as described in Genesis 16:12 -- a "wild man" whose "hand will be against every man." But in that coming day, when the antitype of Genesis 25:1; Genesis 25:17 comes to pass, Israel will be "the third with Egypt and with Assyria, even a blessing in the midst of the land" (Isaiah 19:22-25). Only in that coming day will the present "intractable problem" no longer exist in the Middle East. ======================================================================== CHAPTER 42: 03.06.01. APPENDIX I ======================================================================== APPENDIX Part I Daniel’s Image The most widely held position among premillennial students of the Word concerning Daniel’s image in Daniel 2:1-49 (or the "four great beasts" in chapter seven) views the four parts of the image (or the "four great beasts") as representing 1) Babylon, 2) Media-Persia, 3) Greece, and 4) Rome. This would be the position set forth in the Scofield Reference Bible footnotes for example, a position followed by most premillennial commentators. The only part of the prophecy really in question would be the fourth part. Daniel identifies the first three beasts (and, correspondingly, the first three parts of the image) as particular nations conquering Babylon, and this part of the prophecy has been fulfilled and is a matter of history. But should the fourth part of the image (or the fourth beast) be identified as Rome? There are two main reasons why people interpret the prophecy after this fashion: 1) Rome was the next world power following Greece, and 2) the words, "and the people of the prince that shall come shall destroy the city and the sanctuary," in Daniel 9:26, are usually associated with a Roman destruction in history and a Roman prince (Antichrist) in prophecy -- both connected with the fourth part of the image. Greece was the third kingdom (represented by the belly and thighs of brass on the image), and the fourth kingdom (represented by the legs of iron, and in its final form by the feet part of iron and part of clay) would, from history, seem to be Rome, with the final form looked upon as a revived Roman Empire. This interpretation would appear to be substantiated by Daniel 9:26. In this verse, "the prince that shall come" is Antichrist, and "the people of the prince [understood as ’his people’]" are said to be the Romans destroying Jerusalem in 70 A.D. Thus, Antichrist is said to be a Roman prince who will rule a revived Roman Empire in the latter days. In other words, all of Daniel’s image except the feet would have a historical fulfillment. The legs would represent the Roman Empire in history, and the feet would represent the revived Roman Empire during the Tribulation. And the same would hold true for the corresponding description set forth by the "four great beasts" in Daniel 7:1-28. The first three beasts would have a historical fulfillment, and the fourth would have a partial fulfillment in history. The fourth beast would represent the Roman Empire in both history and prophecy, corresponding to the legs and feet of the image. Is the preceding though the way Scripture sets forth the fourth and final part of the Babylonian kingdom? Or is this an attempt to interpret Biblical prophecy through events in secular history rather than interpreting prophecy by comparing Scripture with Scripture? The answer is easy to ascertain if one remains solely within that which Daniel (and related Scripture) reveals about the whole matter. Note first of all that Daniel’s image is seen standing in Babylon (Daniel 2:31). This image has to do with a Babylonian kingdom from beginning to end. The head of gold has to do with the kingdom of Babylon under Nebuchadnezzar and any immediate successors prior to the conquest of the kingdom by the nation or nations represented by the breast and arms of silver (Daniel 2:37-38). The breast and arms of silver have to do with the Medes and the Persians coming in and conquering the preceding kingdom (Daniel 2:39; Daniel 5:28,, Daniel 5:31). And the belly and thighs of brass have to do with the Grecians coming in and conquering the kingdom ruled by the Medes and the Persians (Daniel 2:39; Daniel 8:6-7, Daniel 8:20-21). The mechanics of the preceding, of course, is the interpretation held in common by almost anyone reading Daniel. This is simply what the record in Daniel states, along with secular history. But note something often overlooked about the preceding: This kingdom is Babylonian throughout. The powers represented by the head of gold, the breast and arms of silver, and the belly and thighs of brass all reigned from Babylon. For example, when the Medes and the Persians came in and took the kingdom in 538 B.C., they reigned from Babylon and were still there when Alexander the Great came over in 330 B.C., 208 years later. Then, when Alexander the Great took the kingdom, he also reigned from Babylon. In other words, the image is not seen lying down, with the head of gold in Babylon, the breast and arms of silver in Media and Persia, and the belly and thighs of brass in Greece. That’s not the picture at all. The image is seen standing in Babylon. It is Babylonian in its entirety. This is one place where those who view a Roman Empire next in the prophecy go astray. Rome had nothing to do with a reign from Babylon in history. The capital of the Roman Empire was Rome, not Babylon. And Rome is not Babylon. If there were such a thing as a revived Roman Empire though, there could possibly be room for the final form of the Roman Empire to be connected with Babylon, for Babylon, back on the Euphrates, will be the capital of the earth during the last half of the Tribulation. Such though will not be the case. Those viewing Rome as representing the fourth part of the image try to press secular history into Biblical prophecy at a point where it seems to possibly fit, but really doesn’t. Then they further complicate the matter by a misinterpretation of Daniel 9:26. The most interesting thing about the whole matter is the fact that Daniel identifies all four parts of the image, and he identifies the fourth part as being other than the Roman Empire. Daniel, in his identity, has Antichrist coming into power immediately following a four-way division of the kingdom after the death of Alexander the Great. The kingdom under Antichrist follows the Greco-Babylonian kingdom and is represented by the legs of iron, and in its final form by the feet part of iron and part of clay. The first part of the image is identified in Daniel 2:37-38. Then following this the remaining three parts of the image are given, though not identified. Then note the prominence given to the fourth part -- two verses cover the first part (Daniel 2:37-38), one verse the next two parts (Daniel 2:39), but six verses are devoted to the final form. And such prominence relative to the fourth part is true elsewhere in Daniel also (see Daniel 7:1-28, Daniel 8:1-27, Daniel 11:1-45). Why would such prominence be given to Rome and not to nations associated with the first three parts of the image? It’s not! Rather, it’s the kingdom of Babylon under its last king (Antichrist) which occupies the forefront in the Book of Daniel. The identities of the other three parts are given in the vision of the "four great beasts" and the interpretation of this vision in chapters seven and eight. The four beasts are said to represent four kingdoms (four sequential kingdoms forming the one Babylonian kingdom [Daniel 7:17; cf. Daniel 7:23]), and beginning with the second beast, the last three are identified in Daniel 8:1-27. For the identity of the second, compare Daniel 8:3-4 with Daniel 8:20 (cf. Daniel 5:28; Daniel 5:31); for the identity of the third, compare Daniel 5:5-8 with Daniel 5:21-22; and for the identity of the fourth, compare Daniel 5:9-14 with Daniel 5:23-26. Note that the identity of the second is Media and Persia (corresponding to the breast and arms of silver on the image), the identity of the third is Greece (corresponding to the belly and thighs of brass), and the identity of the fourth is the kingdom under Antichrist (corresponding to the legs of iron and the feet part of iron and part of clay). Where is Rome? Rome is not in the prophecy! Following Alexander the Great’s death, the kingdom was divided among his four generals (Daniel 5:8, Daniel 5:22), and the vision then goes immediately into the days of Antichrist yet future (the "little horn" in Daniel 5:9 is not Antiochus Epiphanes, but Antichrist [see parallel verses, Daniel 5:23-26]). So, what happened? The kingdom under Alexander the Great’s four generals gradually faded from view (though the prophecy in Daniel does not cover events during the reign of these four generals following this division. Daniel’s prophecy goes immediately into the power represented by the fourth part of the image [or the power represented by the fourth beast], into the days of Antichrist); and a couple of hundred years following Alexander the Great’s death Rome came into the picture as a world power, but not as a world power fulfilling any part of Daniel’s prophecy. This prophecy will not again continue to be fulfilled until Antichrist appears during Daniel’s Seventieth Week. Then, and only then, will the fourth part of the image from Daniel 2:1-49 and the fourth beast in Daniel 7:1-28; Daniel 8:1-27 come into existence. Now, what about "the people of the prince that shall come" in Daniel 9:26? Does that not refer to a destruction of Jerusalem in 70 A.D. and to the Romans being Antichrist’s people in history? Not at all. First note the expression, "the people of the prince that shall come," and compare this with a similar expression in Daniel 7:27 -- "the people of the saints of the most High." Who will take the kingdom in Daniel 7:18-27? Note in Daniel 7:18 that it is "the saints of the most High," and in Daniel 7:27 it is "the people of the saints of the most High." The latter is the translation of a Hebrew idiom which is equivalent to the former. And it is the same in Daniel 9:26. "The people of the prince" in Daniel 9:26 is a reference to the prince himself. Failure to recognize this idiom and properly interpret its usage in Daniel 9:26 has resulted in confusion. The destruction of Jerusalem in Daniel 9:26 is not a reference to the destruction which occurred in 70 A.D. but rather a reference to a future destruction under Antichrist in the middle of the Tribulation. This is the same destruction referred to in Luke 21:20-24 (cf. Revelation 11:2). The destruction in Daniel 9:26 must occur within the framework of the Seventy Weeks (ref. Chapter III), and contextually it occurs in connection with Antichrist breaking his covenant with Israel in Daniel 9:27. Both the text and context in Luke 21:20-24 show that this section also has to do with the same time as Daniel 9:26 -- the coming Tribulation, rather than with events in 70 A.D. ======================================================================== CHAPTER 43: 03.06.02. APPENDIX II ======================================================================== Part II The Mother of Harlots The identification of "Mystery, Babylon, the Great, the Mother of Harlots and Abominations of the Earth" in Revelation 17:5 as the Church of Rome, aside from being based on a misunderstanding of Revelation 17:9, would probably not be widely held by commentators at all if Daniel’s prophecy concerning the fourth part of the image (or the fourth great beast) were understood correctly. Roman Catholicism is the predominate religious faith in Europe, and erroneously viewing a European Antichrist who reigns through ten European nations (necessitated by understanding the fourth part of Daniel’s image to be Rome, with a revived Roman Empire fulfilling the prophecy during the days of Antichrist), one would quite naturally associate the harlot with this particular religious faith. Antichrist though will not reign from Europe through European nations. He will reign from the Middle East through Middle East nations, and, by far, the predominate religious faith in that part of the world is Islam. And this is exactly as it should be, for God will have concluded His dealings with the Church and will once again be dealing with Israel; and Islam is to Judaism what Roman Catholicism is to Christianity. Beyond the present dispensation, it would be completely out of place for God to deal with a pseudo segment of the Church left behind at the time of the rapture on the one hand and with Israel on the other hand. There’s also no possible way that this pseudo segment of the Church (or a combination of all the various false religions, as some teach) could be called a "harlot" within the scope of God’s dealings with Israel. But Islam could, and it is really the only false religious faith on earth which could occupy a status of this nature. To word the matter as previously stated, Islam is the false counterpart to Judaism (associating Judaism with the true teachings of the Old Testament Scriptures as opposed to Islam’s false view) in the same sense that Roman Catholicism (along with a large segment of today’s Protestantism) is a false counterpart to true Christianity. Those holding to both the Islamic and Jewish faiths trace the beginning of that which they believe back to the same point -- Abraham and the Abrahamic Covenant (ref. Chapter I). They both look back to the same father and to the covenant which God made with their father and his seed. Islam begins its false teaching at this point, claiming that the covenant promises are to be realized through Ishmael (Abraham’s firstborn) rather than through Isaac (born fourteen years later); and Islam looks back to Mohammed, a descendant of Ishmael, as the last and greatest of the prophets -- a false prophet with a false way of salvation. Thus, their religion becomes a corruption of the true faith given through Jewish prophets, which views the covenant promises one day being realized through Isaac, Jacob, and Jacob’s twelve sons, and which looks to the coming of a Jewish Saviour (Genesis 17:18-21; Hebrews 11:8-19). There’s no other religious faith on earth even closely resembling Islam in this respect; and this is the religious faith of the nations presently surrounding Israel in the Middle East, which will be associated with Antichrist during the Tribulation. And it is because of the false form which this religion takes in relation to Israel and the Old Testament Scriptures that it is called a "harlot"; and it is because of this religion’s inseparable identification with Babylon that it is called "The Mother of Harlots." "Babylon" is the Mother (in relation to that which is false. The origin of all false religions, after some fashion, can be traced back to Babylon); and the harlot, inseparably identified with the city of Babylon, becomes "The Mother of Harlots." No other false religion in the world could even come close to qualifying as the recipient of this title during the Tribulation, even if that religious faith possessed an inseparable identification with Babylon. Islam alone will occupy this dubious honor. (Accordingly, the pseudo-Church left behind at the time of the rapture [whether Catholic or Protestant] will occupy no special place in God’s dealings with the earth-dwellers during the Tribulation, no more so than will the followers of Buddha or the followers of Confucius, among numerous others. God’s activities will no longer center around the Church [for the dispensation during which God deals with the Church on earth will have been brought to a close, and the Church will have been raptured]. Rather, God’s activities during the Tribulation will center solely around Israel and those nations coming in contact with Israel -- Russia, Germany, the Middle East Moslem nations, the nations from "the east," and finally the nations of "the earth" [Ezekiel 38:2-6; Daniel 11:21 ff; Revelation 16:12; Revelation 19:19].) When the final form of the Babylonian kingdom, centered in Babylon, comes into existence, Islam will also appear in its final form, as "Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth." And both will be destroyed shortly thereafter, never to rise again -- Islam first, and then the city of Babylon itself. ======================================================================== CHAPTER 44: 03.06.03. APPENDIX III ======================================================================== Part III The Beast and False Prophet Revelation 13:1-18 presents the two principle evil individuals who will appear on earth during the Tribulation, using the expression "beast" to describe both. The first will be a political leader who arises from a Gentile country (Revelation 13:1-2), and the second will be a religious leader who arises from within the nation of Israel (Revelation 13:11-15). Both will appear to Israel after a peaceful fashion, but both will later turn against Israel and, together, seek to bring about the destruction of this nation (Daniel 9:26-27; Revelation 13:11). The question is often asked, "Which of these two will be the Antichrist?" Students of the Word differ at this point. Some identify the first beast as the Antichrist, while others find reason to identify the second beast after this fashion. The word "Antichrist" is found in only two books in the New Testament -- I John and II John. The word appears four times in I John (1 John 2:18, 1 John 2:22; 1 John 4:3) and one time in II John (2 John 1:7). Thus, the word does not appear in the Book of Revelation in connection with either beast. But to say that John does not call either beast in Revelation 13:1-18, "Antichrist," is not really a fair statement. Though he does not use the word in Revelation 13:1-18, he refers to that coming evil person after such a fashion in 1 John 2:18. John states, "...ye have heard that antichrist shall come..." And one of the individuals set forth in Revelation 13:1-18 would have to be identified as the person John had previously spoken of in his first epistle. Note that "Antichrist" is a compound word ("anti," prefixed to "Christ," is a Greek preposition, transliterated from Greek to English and often found prefixed to different words [in both Greek and English alike]). It can be shown that those living during the time in which the New Testament was written, during the first century, understood the word anti to mean "instead of," or "in the place of"; and this is the manner in which the word is invariably used in the Greek New Testament when it stands alone in a sentence (cf. Matthew 5:38; 20:38; Romans 12:17; 1 Thessalonians 5:15). When the word is prefixed to another word though, the thought expressed by anti, usually takes on a meaning more in the sense of "opposite" or "against" (cf. John 19:12; Acts 7:52; Acts 18:16; 2 Thessalonians 2:15 [1 Timothy 2:6 provides an exception]). In 2 Thessalonians 2:4, the word anti is prefixed to the word "keimai [’to lie,’ or ’to recline’]." The compound word antikeimai means "to lie opposite to," taking on the meaning of "opposition to." And in this passage antikeimai is used relative to the actions of the first beast in Revelation 13:1-18 : "Who opposeth and exalteth himself above all that is called God..." Anti prefixed to "Christ," forming the word "Antichrist," would seem, from its contextual usage in I, II John, to also carry this same meaning. Antichrist would be the one "opposed to Christ," the one "against Christ." And this could describe either beast. Using the other meaning of the word anti, either beast could also be in view. Both beasts actually appear "in the stead of Christ." The first beast appears after this fashion in a political sense, ruling the earth instead of Christ (from Babylon instead of Jerusalem); and the second beast appears in a religious sense instead of Christ -- as a "false prophet" instead of the true prophet. Thus, in one respect, either way the word "Antichrist" is to be understood, both beasts could claim this title by their actions. But John only had one in mind when he wrote his first epistle. The first beast is seen as the central figure among the two throughout Scripture. He is, for example, typified by the Assyrian Pharaoh in Egypt during Moses’ day; and he is the one who will be the last king of Babylon. He is the one who will both make and break the covenant with "the many," though the second beast may also play a specific part in both; and he is the one who will sit in the rebuilt temple in Jerusalem, declaring himself to be God. He is also the one who will be the great persecutor of the Jewish people in the latter days, and even in Revelation 13:1-18 the prominence is given to this individual rather than to the second beast. The manner in which the first beast is presented throughout Scripture provides the reason why most students of the Word identify him as the one of whom John spoke in his first epistle; and this is the manner in which the expression "Antichrist" has been used in this book. ======================================================================== CHAPTER 45: 03.06.04. APPENDIX IV ======================================================================== Part IV The European Common Market Under Antichrist there will be a one-world system, something which the world is rapidly moving toward today. Europe, for example, has been moving toward a "Common Market" system for years; and a number of the world’s leaders today are, for the first time, openly talking about and using the expression, "The New World Order." Thus, though Antichrist will rule from the Middle East through ten Middle East Moslem nations, the European Common Market nations (which many Bible students erroneously see Antichrist ruling through) are not without prophetic significance. The nations in Europe are rapidly merging toward a unity which they have never had in the past, a unity which would allow the entire continent to merge quite naturally into Antichrist’s one-world system. Europe, because of its heavy dependence on Middle East oil, could easily find itself in the position of being quite vulnerable surrounding the dictates of a Middle East ruler controlling this oil. Europe is far more dependent than the United States on oil from the Persian Gulf, and the United States itself is far from being in a position to escape such vulnerability, along with much of the remainder of the world. Thus, if one man could control this flow, he could easily bring the European Common Market nations to their knees. And controlling a unified Middle East and Europe after this fashion, the remainder of the world could only lie at his doorstep. In this respect, the European Common Market nations may very well be the key which unlocks the door to Antichrist’s centralized worldwide government. That remains to be seen. One thing though is certain. "The New World Order," with Europe as a main participant, is going to come to pass. It is no idle dream of man. It’s going to shortly be brought about through the actions of one man -- "Antichrist" -- whom the world presently awaits. And the stage is rapidly being set today for this man to make his appearance. (Actually, "The New World Order," synonymous with a one-world system, is not new at all. Such a system had it’s organized beginning in Babylon over four millenniums ago, during the days of Nimrod [Genesis 10:8-10; Genesis 11:1-9]; and this same system will have its organized end in Babylon in the immediate future, during the days of Antichrist [Revelation 13:8; Revelation 13:16-17]. Thus, from the time of its inception to the time of its destruction, a system of this nature is, in reality, Babylonian, not European. But Europe, along with the remainder of the world, will be an integral part of this system in the end time.) ======================================================================== CHAPTER 46: 03.06.05. APPENDIX V ======================================================================== Part V Islamic Teaching / The Temple Mount The existence of a Jewish state in the Middle East forms a contradiction in Islamic teaching. Islam teaches that 1) "Allah" has predetermined all things, and 2) "Allah" is through with the Jews. Judaism (along with the Christian faith) is looked upon by Moslems as an older religion whose people strayed from the true path of "Allah." Resultingly, God is through with the Jews (and Christians as well); and since "Allah" has predetermined all things, for the land of Palestine and the holy sites to once again come under Jewish control is looked upon by Moslems as theologically impossible. This belief then naturally gives rise to an unanswerable question: "How can a Jewish nation presently exist in the Middle East, especially in the land of Palestine with Jerusalem as its capital?" This is the land God covenanted to Abraham and his posterity, which Moslems believe was to be inherited by Abraham’s descendants through Ishmael; and this is also the land which, for centuries, until modern times, had been under Islamic dominion and control -- possessed by Moslems for "Allah," but now possessed by the Jewish people. Moslems attempt to answer the question about present Israeli dominion and control of this land, solving the problem for the moment, through simply refusing to recognize the existence of the nation of Israel. This is why the Moslem nations have such a difficult time when it comes to any type dealings with Israel. Such dealings, in their eyes, are with a people who have no right to exist and who form a nation which, according to Islamic teaching, actually, can’t (and, consequently, doesn’t) exist. This is one problem which Antichrist will have to solve in order to bring about his covenant of peace. The actions of Arab delegates at the United Nations assembly provide a case in point to illustrate Moslem thinking about the existence of the nation of Israel. When an Israeli delegate gets up to speak, the Arab delegates (Moslem delegates) either ignore him or get up and leave. They do neither within a framework of what might be called bad manners. Their actions are governed strictly by reasoning within the Moslem way of thinking: "The Israeli delegate is a nobody, representing nothing, so why listen to a nobody saying something about nothing?" Any negotiations with Israel by Moslems are not normally done directly (as in the case of Anwar Sadat’s dealings with Menachem Begin and others in Israel during the late ’70’s). Rather, such dealings are normally carried out through a third party. And this is possibly the way Antichrist will enact peace between the Moslems and the Jews. At the heart of the problem today is the Jewish occupation and control of the old city of Jerusalem, the third most holy place in the world for the followers of Islam. The Arabs occupied and controlled this part of Jerusalem from the time of the inception of the Jewish state in 1948 until the Six-Day War of 1967, but the Israelis have occupied and controlled all of Jerusalem (the new and old sections) since that time. And in 1980, the Israeli Kenesset passed a law declaring Jerusalem to be "eternal and indivisible." It is the Temple Mount in the old city of Jerusalem which makes this city the third most holy place in the world for the followers of Islam. This is the place Moslems believe Abraham offered Ishmael as a burnt offering (a corruption of Genesis 22:1-24), and this is the place where Moslems believe Mohammed bodily ascended to heaven and remained for a short time (he is buried in Medina). The Temple Mount though is not sacred to just the Moslems. It is sacred as well to the Jewish people. And to them the Temple Mount is the most holy place in the world. In the eyes of the Jewish people, there is nothing which can even remotely compare with the Temple Mount. Moslems face toward Mecca when they pray, but religious Jews face toward the Temple Mount. These Jews, facing toward this mount, pray for the coming of their Messiah and the rebuilding of their temple. On the Temple Mount today there are two Moslem mosques: the Dome of the Rock (the Mosque of Omar, built in the seventh century over the site where Moslems believe Abraham offered Ishmael and Mohammed ascended to heaven), and the Al Aksa Mosque (built at a later date). And it is on this mount that a Jewish temple will stand in the immediate future. The temple must be built on the exact spot where the previous two temples stood; and from the best calculations of those who have studied the matter over the years (such as Rabbi Goren, Chief Rabbi for the Israeli armed forces when the Jews captured the old city of Jerusalem in 1967), conclusions are that the Jewish temple, in order to stand on this exact spot, must be built exactly where the Dome of the Rock now stands. How can this be brought to pass? No one seems to know. Rabbi Goren answers the question by simply saying, "It’s a big problem." But it is going to occur, and it will occur shortly after Antichrist establishes his covenant with "the many" in Israel. For decades the Jews have been openly praying at the Wailing Wall for their temple to be rebuilt. And the Moslems, knowing that the only place this temple can be rebuilt is where the Dome of the Rock now stands, have, over the years, expressed grave concern about the Jews praying after this fashion at this particular location. Sometimes the matter breaks out into open, hostile actions, such as the much-publicized outbreak of violence which occurred October 8, 1990 when several thousand Moslems moved toward the Temple Mount to attack Jews praying at the Wailing Wall. Thus, at the center of the Arab-Israeli dispute over the old city of Jerusalem is the Temple Mount. Possession and control of this one piece of real estate is at the center of the intractable problem which exists concerning the old city of Jerusalem as a whole. This is where the impasse is centered, which makes the Arab-Israeli dispute basically a religious problem. And until this problem is resolved, very little in the overall dispute can change. In one sense of the word though, it matters little what Moslems, Jews, or the nations at large do about the matter today, for, according to the Scriptures, during the first year of the Tribulation the Jews are going to build a temple on this mount (Daniel 8:11-14). The covenant (peace treaty) which Antichrist will establish between Israel and the Moslem nations will either have something directly to do with allowing Israel to rebuild her temple or it will provide conditions which will allow Israel to undertake this task apart from the actual terms of the covenant itself. In either case, the covenant will be broken by Antichrist entering the temple on the Temple Mount, desecrating the temple, sitting in the Holy of Holies declaring himself to be "God," and then destroying the temple (Daniel 9:26; Matthew 24:15; 2 Thessalonians 2:3-4). The Moslem clerics will be exercising control over his military endeavors at this time; and, because of the importance of the Temple Mount to the Moslems and Jews alike, it will only be natural for a desecration and destruction of the Jewish temple to occupy a strategic part in Antichrist’s initial act of breaking his covenant. Also, it is possible that the Jews gaining access to the Temple Mount to rebuild their temple will be the trigger-mechanism which brings Russia down into Israel during the first year of the Tribulation, seeking to help Moslem nations to the north and south of Israel do what the Moslems have been trying to do since May 14, 1948 -- drive the Jews into the Mediterranean sea and reclaim the land of Palestine for "Allah." After all, the temple must stand where the Dome of the Rock now stands, something unthinkable within the framework of the current status of events in the Middle East. And any move by Israel toward the Temple Mount today, with a view to building a Jewish temple on the spot where the Dome of the Rock stands, would bring the wrath of the Moslem world down upon Israel. A few years ago, the head of the Supreme Moslem Council in Jerusalem stated concerning the matter, "The Moslems are prepared to die for this place [a statement actually referring to the Temple Mount as a whole]." And certain Moslem nations during the Tribulation (which will possibly not be among the nations having a part in the peace treaty with Israel) may very well look upon the matter after a similar fashion when Israel sets about to rebuild her temple, with Russia taking advantage of the situation at that time through direct military intervention. Daniel reveals that Israel will rebuild the temple during the same year that Ezekiel reveals Russia will come down to help four Moslem nations destroy Israel -- during the first year of the Tribulation. The timing of both events is seemingly right for the events to be interrelated; but they may or may not be. Scripture is silent on this possible connection. ======================================================================== CHAPTER 47: 03.06.06. APPENDIX VI ======================================================================== Part VI Jihad No attempt has been made in FOCUS ON THE MIDDLE EAST to distinguish between the different branches of Islam (there are actually over one hundred fifty different sects altogether). Sunni and Shi’ite divisions form the two main branches, with the Sunni branch being, by far, the larger of the two. The Sunnis are generally more moderate than the Shi’ites in their approach to matters, though both can be quite militant; and the Sunni and Shi’ite branches have differences of a nature which often result in open conflict between the two. However, despite these differences, or differences between any of the Islamic sects, basic Islamic ideology permeates all branches. All are anti-Jewish, anti-Christian, anti-Western, and, as a whole, dedicated to world dominion, beginning with the land of Palestine in the Middle East. The means to bring this about, -- Jihad (Holy War) -- is, correspondingly, also present in all branches of Islam, though some Moslems view the matter in a more moderate sense than others (some even go so far as to view Jihad as no more than an internal religious struggle for the individual Moslem, a thought not really in line with basic Islamic ideology regarding Jihad). The Koran and the example set by Mohammed present Jihad after the same fashion. The Koran urges all Moslems to war against unbelievers "until idolatry is no more and Allah’s religion reigns supreme." And Mohammed is looked upon as the one setting the example by his many battles and victories recorded in the Hadith (Islamic oral tradition of Mohammed’s actions and sayings). Islam, with its Jihad, has long been known as "the religion of the sword"; but Jihad today is waged more by the power of "oil" than anything else, for the Moslem nations have in their possession something far more powerful than any sword wielded against unbelievers by their ancestors. And, through the use of this weapon (which they believe "Allah" has given to them for the purpose at hand), their long-range goal is an on-going "holy war" which will last until the entire world is brought under Islamic dominion and control. With reference to Jihad, one other thing should be noted in closing. Some individual Moslems shun violent actions today, even toward the Jewish people; but they do this in spite of what their religious faith teaches, not because of it. ======================================================================== CHAPTER 48: 03.07. PART 6.7 ======================================================================== The Gulf Crisis, which began August 2, 1990, and the Gulf War, which began January 16, 1991, captured the attention of the world after a fashion which really had no precedent in history. These events, from the perspective of Bible prophecy, were occurring at the right time (at the end of the sixth millennium of Man’s Day) in the right place (the Middle East, particularly the Persian Gulf area) with the correct nations present (nations which, according to Bible prophecy, will play a major role in end-time events in the Middle East). Military personnel being sent to the Persian Gulf and Saudi Arabia were asking questions which many of them had never asked before. Military chaplains were being so deluged with questions about Bible prophecy and the Middle East that special classes had to be established in order to deal with them, and numerous other Bible classes began to spring up within military groups. All at once the Bible seemed very relevant, for hundreds of thousands of military personnel suddenly found themselves being sent into a part of the world where, according to Scripture, the most bloody wars in history are about to be fought, concluding with a battle in which blood will run to the depth of “the horse bridles” (Revelation 14:20). Books on Bible prophecy became very popular almost overnight, and some Bible scholars found themselves hurriedly updating previously written works in order to meet the demand and answer questions which Christians were asking. In order to understand what has occurred and is presently occurring in the Middle East, one must possess an understanding of two things: 1) Bible history, and 2) Bible prophecy. Conditions are as they presently exist because of events in history, and, through rapidly changing events, conditions are about to merge into that time foretold by the prophets. FOCUS ON THE MIDDLE EAST deals with the matter from this two-fold perspective, with Israel occupying center-stage in everything which occurs. ======================================================================== CHAPTER 49: 04.00. ACTS TO THE EPISTLES ======================================================================== From Acts to the Epistles by Arlen L. Chitwood The Lamp Broadcast, Inc. 2629 Wyandotte Way Norman, Okla. 73071 1998 [Imported into E-Sword by SFinigan for free distribution only, July 2006, by permission, from resource ] Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla. E-mail: alchitwood@icnet.net . ©1996 Arlen L. Chitwood, The Lamp Broadcast . ======================================================================== CHAPTER 50: 04.000. CONTENTS ======================================================================== From Acts to the Epistles Foreword & Introduction I.Continuing from the Gospels II.Restoration of the Kingdom III.Restoration of All Things IV.Acceptance by Many V.Rejection by the Nation VI.Paul’s Conversion VII.Paul’s Immediate Message VIII.Paul’s Gospel IX.Lo, We Turn to the Gentiles X.Central Message -- The Pauline Epistles XI.Central Message -- The General Epistles XII.From Jerusalem to Rome XIII.The Goal -- The Book of Revelation ======================================================================== CHAPTER 51: 04.0000. BY THE SAME AUTHOR ======================================================================== By the Same Author - PROPHECY ON MOUNT OLIVET THE STUDY OF SCRIPTURE THE MOST HIGH RULETH SALVATION BY GRACE THROUGH FAITH RUN TO WIN SO GREAT SALVATION SALVATION OF THE SOUL THE SPIRITUAL WARFARE WHAT TIME IS IT? IN THE LORD’S DAY FOCUS ON THE MIDDLE EAST FROM EGYPT TO CANAAN LET US GO ON REDEEMED FOR A PURPOSE MYSTERIES OF THE KINGDOM ======================================================================== CHAPTER 52: 04.00000. FOREWORD AND INTRODUCTION ======================================================================== FOREWORD The New Testament can be divided into four main sections -- the four gospels, the Book of Acts, the twenty-one epistles, and the Book of Revelation. Each section forms an integral part of the New Testament, and only through seeing the relationship of the different parts to the whole can the New Testament be properly understood. Then, viewing the matter from another perspective, the New Testament is simply a continuation, unveiling, and outworking of that which was previously revealed in the Old Testament. In this respect, the New cannot be properly understood apart from the Old. The Old will help explain and shed additional light upon that which is being opened up in the New; and, in a corresponding respect, the New will, as well, open up and help explain numerous things in the Old. The two Testaments are inseparably connected in this respect. Scripture, beginning in Genesis and concluding in Revelation, forms a divinely given interrelated and interdependent progressive unveiling of God’s plans and purposes. And no part of this revelation -- however large or however small -- can stand alone. The whole of the revelation must stand together, as a unit. Thus, beginning in the Book of Acts and continuing into the epistles and on into the Book of Revelation necessitates continually going back to the gospels, and behind that to various parts of the whole of the Old Testament. Placing the Book of Acts within its contextual setting -- in relation to both that which precedes and that which follows -- is the only possible way that it can be properly understood. The Book of Acts records a continuation of events from the gospel accounts, occupying a place immediately following the four gospels on the one hand and a place leading into the twenty-one epistles on the other. And this book provides that which man must know to properly understand the progression of God’s plans and purposes as they move from the gospels into the epistles, reaching their climax in the Book of Revelation. INTRODUCTION The Book of Acts forms the God-provided bridge between the gospels and the epistles, apart from which the epistles cannot be properly understood. The gospels center around an offer of the kingdom of the heavens to Israel (rejected by Israel, followed by the nation’s crucifixion of her King); the Book of Acts centers around a reoffer of the kingdom of the heavens to Israel (rejected once again, with the offer eventually being taken from Israel and the nation being set aside); and the epistles center around the offer of the kingdom of the heavens to an entirely new entity, the one new man "in Christ," called into existence to be the recipient of that which Israel rejected. The expression, "the kingdom of the heavens" (literal rendering from the Greek text, found thirty-two times in Matthew’s gospel), is simply a reference to the rule of the heavens over the earth. As in Daniel 4:26, "the heavens do rule" -- beginning with God, the supreme Ruler over all, and progressing through an orderly structure of ruling angels (subordinate provincial rulers, with other angels possessing lesser positions of power and authority ruling under them), placed over provinces throughout the universe. There are two spheres of rulership in God’s kingdom -- heavenly and earthly. And this pertains to both God’s universal kingdom as a whole and to the various provinces in His kingdom. This is simply the way in which God established the whole of His government in the beginning. He Himself rules from a place in the heavens over an ordered universe; and it is evident from the present form of the earth’s government (existing in the same form which it will take yet future) that a rule of this nature -- a rule from the heavens over the governed realm -- is the form which God, in the beginning, used when He established the government throughout the different provinces of His kingdom as well. As this governmental rule pertains to the province upon which we live, Satan and his angels rule from a place in the heavens over the earth; and this rule is revealed to take the form of powers in the heavens ruling through powers on the earth (Daniel 10:13-21; Luke 4:6; Ephesians 2:2; Ephesians 3:10; Ephesians 6:12). Again, "the heavens do rule." That’s the way matters in God’s ordered government throughout the universe which He created have always existed, continue to exist, and will always exist. The Existing Kingdom Past, Present, and Future Satan, in his unfallen state, at a time in eternity past, was placed over the province upon which man presently resides -- over the earth. And a great host of ruling angels were placed in subordinate positions of power and authority with him. The day came though when Satan became dissatisfied with his appointed position and rebelled against God’s supreme power and authority. He sought to "exalt" his throne above all the other God-appointed provincial rulers (angels ruling over other provinces [worlds similar to the earth] elsewhere in the universe) and "be like the most High" (Isaiah 14:13-14). Because of this act, rather than exalting his throne, Satan became disqualified to rule even the province over which he had been placed. And this necessitated his subsequent removal, with another being appointed to take his place. But God didn’t immediately act in this respect. Rather, God allowed Satan to continue holding his position, for a time. (A principle of Biblical government necessitates that an incumbent ruler continue to hold his appointed position until his replacement is not only on the scene but ready to ascend the throne and hold the sceptre [something seen in the account of Saul and David in the Books of I, II Samuel].) Satan’s reign though, following his rebellion against God’s supreme power and authority, was quite different than it had been before that time. Two-thirds of the angels originally holding positions of power and authority over the earth with him refused to have a part in his actions. Only one-third followed Satan (Revelation 12:4), and this left him with a disrupted power structure in the government of his kingdom, completely out of line with that which God had originally established. And not only did a ruin of this nature exist in the governmental structure of his kingdom, but the physical state of his kingdom was reduced to a ruined condition as well (Genesis 1:2 a). But the day came when God restored the physical kingdom and created man to replace the incumbent ruler. The physical creation was restored over a six-day period, and man was created on the sixth day to "have dominion" -- the dominion which Satan and his angels possessed (Genesis 1:2-28). Satan, knowing why man had been created, immediately sought a way to bring about man’s disqualification. And this is what he accomplished through man’s fall, an act which, for the time, prevented man from ascending the throne and allowed Satan to continue holding the sceptre. Following man’s fall, Satan and his angels ruled over a restored province, though under a curse because of man’s sin (Genesis 3:17-18; cf. Romans 8:19-22). But God, far from being finished with man at this point, had only begun to work out His plans and purposes as they pertained to man and one ruined province in His kingdom. Redemption was to be provided in order that man, at a future point in time, could realize the purpose for his creation in the beginning. Man, a creation quite different than angels, created in the image and likeness of God, was to be redeemed; and, as God originally intended, man was to one day hold the sceptre in Satan’s stead (cf. Hebrews 2:5). The Bible is a book of redemption, and this redemption encompasses far more than just man’s eternal salvation through faith in God’s provided Redeemer. It encompasses bringing redeemed man back into the position for which he was created. The purpose surrounding man’s redemption is the same as the purpose surrounding man’s creation in the beginning -- "let them have dominion" (Genesis 1:26-28). And from the point of the fall in Genesis, chapter three to the point of this dominion being realized by man in Revelation, chapter twenty, all of God’s redemptive purposes in Scripture are seen to move toward this end. They are all seen to move toward man one day possessing dominion over the earth, in the stead of Satan and his angels. The "gifts and calling of God are without repentance [’without a change of mind’]" (Romans 11:29). God is not going to change His mind concerning the reason He called man into existence. Man will, man must, one day hold the sceptre, but in God’s time. In the meantime, Satan and his angels continue to occupy the throne, continuing to rule from a place in the heavens over the earth. But the day is coming when there will be "war in heaven." Michael and his angels will fight against Satan and his angels, and Satan and his angels will be "cast out," anticipating Man -- namely Christ and His co-heirs -- taking the kingdom and occupying these positions, exercising power and authority over the earth (Revelation 12:4; Revelation 12:7-10; cf. Revelation 2:26-27; Revelation 11:15; Revelation 19:11-21; Revelation 20:1-6). The Proffered Kingdom In the Gospels, Acts, and the Epistles When John the Baptist, Jesus, and His disciples appeared to Israel with the message, "Repent ye: for the kingdom of the heavens is at hand" (cf. Matthew 3:2; Matthew 4:17; Matthew 10:7), there could be no mistake concerning exactly what was meant. There was no kingdom connected with the heavens and the earth outside of the one which God had established in the beginning, the one over which a disqualified provincial angel ruled. The expression, "the kingdom of the heavens," could only be a reference to the kingdom ruled by Satan and his angels from a heavenly sphere, a kingdom to one day be ruled by Christ and His co-heirs from the same heavenly sphere. And the various things about this kingdom are things which the Jewish people should have been fully aware of, for the structure of the kingdom as it exists throughout Man’s Day and will exist at a future time is a clearly revealed subject of Old Testament revelation. This subject was introduced by Moses in Genesis. Moses spoke of that day when the seed of Abraham would exercise power and authority over the earth from two spheres -- heavenly and earthly (Genesis 22:17-18); and this power and authority, according to Moses, would be realized in that future day when God’s Son exercises the Melchizedek priesthood (Genesis 14:18-22; cf. Psalms 110:1-4; Hebrews 5:1-14; Hebrews 6:1-20; Hebrews 7:1-28). And, as previously shown, the form in which this kingdom exists throughout Man’s Day (and will exist in that coming day when Christ and His co-heirs take the kingdom) is revealed in Daniel 10:1-21 (Daniel 10:13-21). At Christ’s first coming, through the ministry of John, Himself, and the twelve, "the kingdom of the heavens" was proffered to Israel. Through the ministry of John, Jesus, and the twelve, the nation of Israel was offered the sceptre held by Satan and his angels. Had Israel accepted the offer, Christ would have taken the kingdom; and Israel, with the nation’s Messiah, would have held the sceptre. But Israel refused the offer, and the nation climaxed this refusal by crucifying the central person making the offer -- Messiah Himself. Then, the Book of Acts details a reoffer of the kingdom of the heavens to Israel -- beginning on the day of Pentecost (Acts 2:1 ff) and terminating some thirty-two years later with Paul in Rome (Acts 28:28). Israel though again refused, and during this period God began His work of calling out the one new man "in Christ" to one day occupy the heavenly positions in the kingdom which Israel had spurned. And once Israel’s refusal in the reoffer of the kingdom reached a terminal point in God’s eyes, he set the nation aside and, with respect to the kingdom of the heavens, turned His attention toward the new entity, the new creation "in Christ." This is how the gospels lead into Acts and how Acts leads into the epistles, with Acts forming a bridge between the gospels and the epistles. As stated at the beginning, the gospels record the original offer of this kingdom to Israel, the Book of Acts records the reoffer of this kingdom to Israel (as well as recording the bringing into existence of the Church), and the epistles record the subsequent (the present) offer being extended to Christians. All these things are dealt with at length throughout the thirteen chapters of this book, FROM ACTS TO THE EPISTLES. Importance of the Kingdom Understanding the Gospels, Acts, and the Epistles There can be no such thing as properly understanding the gospels, Acts, or the epistles apart from "the kingdom" being seen as central. Christ’s death on Calvary, effecting man’s redemption, has to do with the kingdom. Christ Himself, while enduring the sufferings surrounding Calvary, looked beyond these sufferings to the glory which lay out ahead (Hebrews 12:1-2; cf. Luke 24:26). The coming kingdom, the Messianic Era, the time during which Christ and His co-heirs will exercise power and authority over the earth for 1,000 years, was that upon which Christ focused His attention while paying the price for man’s redemption. And it is this same kingdom upon which He has instructed redeemed man -- in the midst of trials, testings, and sufferings -- to focus his attention as well (1 Peter 2:21; cf. Genesis 19:17). Man’s redemption is inseparably connected with the coming kingdom of Christ. And though man’s redemption is eternal in duration and connected with a continuing regality in the eternal ages beyond the Messianic era, this is not where Scripture places the emphasis. The central focus in Scripture pertaining to man’s present redemption and future rule centers on the 1,000-year Messianic Era. (Regality exercised by Man beyond the Messianic Era will extend out into the heavens beyond the new earth [Revelation 22:1-5]. This is a realm extending far beyond the present kingdom of the heavens ruled by Satan and his angels, out where Satan sought to extend his rule at a time in eternity past. Scripture though centers around man, the present earth, and the present kingdom. Scripture centers around man occupying the present kingdom of the heavens ruled by Satan and his angels, with Christ and His co-heirs taking 1,000 years to bring order out of disorder [1 Corinthians 15:22-28]. The eternal ages lying beyond are mentioned in Scripture only to an extent which will allow man to understand where God is going to carry matters once order has been restored in the government of one ruined province in His universe.) Thus, the central purpose presented in Scripture surrounding man’s redemption is that man might ultimately occupy the position for which he was created -- to rule and to reign over this earth. This is something which cannot be overemphasized. And to speak of man’s redemption apart from the purpose surrounding man’s creation, which resulted in his fall, necessitating his redemption, is to not see the complete Biblical scope of redemption at all. This is the perspective from which this book, FROM ACTS TO THE EPISTLES, has been written. The focus is kept exactly where it is presented throughout the whole of Scripture -- out ahead on that coming Sabbath rest awaiting the people of God, the coming Messianic Era. And viewing matters in Acts and on into the epistles from a Scriptural framework of this nature is the only possible way that they can be properly understood. Interpretation must be both textual and contextual, "comparing spiritual things with spiritual." This is the only way that a person can go beyond "man’s wisdom," see that "which the Holy Spirit teacheth," and, resultingly, come into an understanding of "the deep things of God" (1 Corinthians 2:9-13). Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla. E-mail: alchitwood@icnet.net . ======================================================================== CHAPTER 53: 04.01. CONTINUING FROM THE GOSPELS ======================================================================== 1 Continuing from the Gospels Lord, wilt thou at this time restore again the kingdom to Israel? (Acts 1:6 b). Prior to His death, burial, and resurrection, Christ and His disciples carried a message to Israel pertaining to "the kingdom of the heavens." Then, during the forty days of His post-resurrection ministry, Christ spoke to His disciples of "things pertaining to the kingdom of God" (Matthew 4:17-25; Matthew 10:5-8; Acts 1:3). And immediately before His ascension, Christ spoke to them of the coming baptism in the Holy Spirit (Acts 1:4-5; cf. Matthew 3:11). Christ spoke to the disciples of the coming baptism in the Holy Spirit at the climax of His earthly ministry, and since the Spirit being present after the fashion to which Christ referred is inseparably connected with Israel and the kingdom (Acts 2:4 ff; cf. Joel 2:27-32; Acts 2:14-21), the question which the disciples asked could only have been expected of them: "Lord, wilt thou at this time restore again the kingdom to Israel?" (Acts 1:6 b). The message concerning the kingdom was the subject pervading every thought in the disciples’ minds at this time. And, for a number of years following Pentecost, in relation to Israel, the message proclaimed had to do with the kingdom, as before. The message proclaimed to Israel during this time was a continuation of the message previously proclaimed by Christ and His disciples. It was a reoffer of that which had previously been offered -- the kingdom of the heavens. The same individuals Christ had previously sent to Israel continued to carry a message to Israel surrounding the kingdom, attended by the same supernatural signs, wonders, and miracles. There were though two main differences in the original offer and the reoffer. Rather than accusing Israel of rejecting and killing only the prophets which God had sent unto them, to reveal to them "the coming of the Just One" (Matthew 23:34-37), the messengers now accused Israel, as well, of rejecting and crucifying the One of Whom the rejected and slain prophets had spoken, i.e., Messiah Himself (cf. Acts 2:23; Acts 2:36; Acts 3:13-15; Acts 4:10; Acts 5:28-30; Acts 7:51-53). Then the other main difference lay in the fact that the kingdom had been taken from Israel at the conclusion of the original offer, and the Church had been called into existence to be the recipient of that which Israel had rejected. Thus, in the reoffer, it was the infant Church -- entirely Jewish for the first few years of its existence -- which was in possession of the kingdom (though yet to be realized). And God used those in the Church to reach Israel with a message concerning something which no longer belonged to Israel. In the gospel accounts, Israel was the rightful possessor of the kingdom of the heavens (though, again, yet to be realized). Israel had been made the repository for both spheres of the kingdom (heavenly and earthly), something which went all the way back to promises given to Abraham (e.g., Genesis 22:17-18; cf. Genesis 14:17-22; Hebrews 11:8-16). Thus, preceding the events of Calvary, Israel was offered something rightfully belonging to the nation; and the kingdom could have been established at that time, conditioned upon Israel’s national repentance and baptism. But in the Book of Acts, Israel was no longer the rightful possessor of the kingdom. A new entity -- the "one new man" in Christ -- had been called into existence to be the recipient of that which Israel had rejected. And in the reoffer of the kingdom, it was this new entity which proclaimed the message to Israel, for those forming this new entity were now the rightful possessors of the kingdom. The Reoffer of the Kingdom This reoffer of the kingdom to Israel is something which Christ had foretold during His earthly ministry, during the original offer. Note the parable of the fruitless fig tree in Luke 13:6-9 : "He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: And if it bear fruit, well: and if not, then after that thou shalt cut it down." The picture is that of fruit being sought from the fig tree (Israel) at two different times, which would correspond to times both before and after the events of Calvary and the calling into existence of the Church. And, though Christ cursed the fig tree following the nation’s failure to bring forth fruit preceding Calvary, the roots remained. This allowed the Vinedresser to "dig about it, and dung it [i.e., ’fertilize it’]," giving the fig tree another opportunity to spring forth and bear fruit. And it mattered not that Israel (through the nation’s religious leaders) had previously committed a sin which would not be forgiven the nation for two ages (Matthew 12:22-32), or that Christ had previously pronounced that the fig tree would remain fruitless for an age (Matthew 21:19), there was still a cultivating and a fertilizing of the fig tree following the events surrounding Calvary and the calling into existence of the Church. And, though Israel and those proclaiming the message were living during the age in which Israel couldn’t bear fruit, the cultivating and fertilizing of the fig tree were done with a view to Israel bearing fruit (though, again, Israel couldn’t bear fruit during this time). Some students of the Word studying the reoffer of the kingdom to Israel in the Book of Acts would see major problems in this whole line of thought, for Israel couldn’t possibly have accepted the reoffer. And, since that was correct, how could a bona fide reoffer of the kingdom have been made? The kingdom had been taken from Israel, and the "one new man" in Christ had been called into existence to bring forth fruit in the realm where Israel had failed. And God must carry out and complete His work with this new creation, which would take 2,000 years, completing man’s 6,000-year day -- time which must transpire before the kingdom could be restored to Israel. Thus, since this was the situation at that time, again the question: How could a bona fide reoffer of the kingdom have been made to Israel? It would have been impossible for Israel to accept (cf. Matthew 19:26). Bear one thing in mind, and the seeming dilemma can be easily resolved. Exactly the same situation existed in the previous offer. Israel, in actuality, couldn’t have accepted then either. It would have been just as impossible then as later. Both the events surrounding Calvary and the existence of the Church, were dealt with in the Old Testament (mainly in the types); and the things which had previously been stated surrounding both had to be brought to pass. That would be to say, to fulfill Old Testament prophecy (numerous prophecies), not only must the Passover Lamb be slain, but the Church must be called into existence. And only Israel could slay the Passover Lamb (Exodus 12:1-51), which meant rejection of both the King and the kingdom on Israel’s part in order for the numerous Old Testament prophecies to come to pass. Thus, when all of this is put together, there is only one possible conclusion which can be reached. Israel had to reject the offer of the kingdom of the heavens at Christ’s first coming, for Messiah had to be rejected and slain by Israel, and the Church had to subsequently be called into existence. All of this had already been foretold by Moses and the prophets, and matters had to come to pass exactly as recorded in God’s previous revelation to man. And, in this respect, there was really nothing to prevent a reoffer of the kingdom of the heavens to Israel following the events of Calvary and the calling into existence of the Church that did not exist when the kingdom of the heavens was offered to Israel the first time. Both the events surrounding Calvary and the calling into existence of the Church could be seen in one respect before Christ’s first coming and in another respect shortly after Christ’s ascension; and an offer of the kingdom of the heavens to Israel in either instance would, of necessity, have been the same -- a bona fide offer which couldn’t possibly have been accepted. Signs, Wonders, and Miracles A major thing which has to be taken into consideration -- the thing which will possibly shed more light on this whole matter than anything else -- is properly understanding the place which signs, wonders, and miracles occupy throughout both the original offer and the reoffer of the kingdom to Israel. Signs, wonders, and miracles have to do with two things -- 1) Israel, and 2) the kingdom -- and both Israel and the kingdom must be in view at the same time for signs, wonders and miracles to exist. If there is an absence of either one (either Israel, or the kingdom), signs, wonders, and miracles, as seen throughout the gospel accounts and the Book of Acts, cannot exist. 1. Signs, Wonders, and Miracles in the Old Testament Signs, wonders, and miracles, performed through individuals, were manifested only on two occasions in all of the Old Testament. They were manifested by Moses and Aaron surrounding Israel’s deliverance from Egypt, with a view to the nation’s entrance into the land of Canaan; and they were manifested by Moses’ successor, Joshua, surrounding Israel’s subsequent entrance into the land of Canaan (Exodus 4:29-31; Exodus 7:10 ff; Joshua 3:7 ff; Joshua 10:12-14). That was the first occasion. The second was a manifestation by Elijah and his successor Elisha, some five hundred years later (1 Kings 17:1 ff; 2 Kings 2:13 ff). Outside of these two occasions there is not a single reference to an individual being empowered to perform signs, wonders, and miracles throughout all of the Old Testament Scriptures. Numerous miracles are recorded in these Scriptures (e.g., the burning bush which was not consumed [Exodus 3:2], the sun being moved back ten degrees on the dial [Isaiah 38:7-8], the three Israelites being protected in the fiery furnace [Daniel 3:19-25], or Jonah being raised from the dead [Jonah 1:17; Jonah 2:1-10]), but these were miraculous works performed directly by God, not by individuals whom God had empowered to perform them. Note that the manifestation of signs, wonders, and miracles during the days of Moses, Aaron, and Joshua was in relation to Israel and the kingdom. Supernatural manifestations of power occurred relative to Israel being removed from Egypt and being established in the land of Canaan, within a theocracy. Thus, a first-mention principle was set forth at this point in Scripture, establishing an unchangeable truth. Any time there is a mention of signs, wonders, and miracles being performed by individuals beyond this point, both Israel and the Kingdom have to be in view. During the days of Elijah and Elisha the people of Israel had been established in the land, within a theocracy, for about five hundred years. But, because of continued disobedience on the part of the people, the theocracy never reached the heights which God had intended. The theocracy reached its greatest heights during the days of David and his son Solomon (though far from the heights which God had intended); but after that, following the division of the kingdom, things began to go in another direction entirely. And it was during these days that Elijah was called forth (with Elisha finishing his ministry) to call the nation to repentance. The manifestation of signs, wonders, and miracles accompanying their ministry pertained to Israel and the kingdom. They had to, for a first-mention principle had previously been established; and any future manifestation had to be exactly in accord with the way matters were set forth at the beginning. The signs, wonders, and miracles were simply the credentials of those manifesting them in Israel’s presence. Through a manifestation of supernatural powers accompanying the message, Israel was to recognize that the messenger had been sent from God; and the people were to heed the message accordingly (Exodus 4:1-9; Exodus 4:29-31). The people of Israel though failed to heed the message; the nation didn’t repent. And the Assyrian and Babylonian captivities followed (722 B.C. and 605 B.C. respectively). "The times of the Gentiles" began with the Babylonian captivity, has lasted to the present day, and will last until the end of the Tribulation. This is simply a prolonged, uninterrupted period of time -- lasting about 2,600 years -- during which Israel must dwell apart from a theocracy and remain scattered among the Gentile nations. And the Gentiles, among whom Israel dwells, will hold the sceptre throughout this time. 2. Signs, Wonders, and Miracles in the New Testament After moving through 1,500 years of Jewish history and seeing signs, wonders, and miracles manifested at only two different points within that history, things suddenly changed. Israel’s Messiah (following the ministry of His forerunner, John the Baptist) appeared with a message concerning the kingdom of the heavens; and this message was accompanied by numerous signs, wonders, and miracles (Matthew 4:17-25; Matthew 8:1 ff). Then, in conjunction with and very early in His ministry, Christ called twelve disciples to help carry this message; and they were empowered to perform signs, wonders, and miracles in connection with their ministry as well (Matthew 10:5-8). (Also, Jesus later "appointed" seventy others to go "before his face into every city and place, whither he himself would come" -- though very little is said about them in the gospel accounts -- and He empowered them to perform signs, wonders, and miracles [Luke 10:1-19]. Thus, at this time, there was a manifestation of supernatural signs in the camp of Israel unlike anything heretofore seen in the history of the nation.) Christ had been sent only to "the lost sheep of the house of Israel" (Matthew 15:24), and Christ sent the disciples whom He called to Israel alone (Matthew 10:6). Both Christ and His disciples went to Israel with the same message and the same accompanying manifestation of supernatural powers. It was a message surrounding the offer of the kingdom of the heavens to the nation, attended by a manifestation of signs, wonders, and miracles. Whether it was Jesus or His disciples proclaiming the proffered kingdom, signs, wonders, and miracles accompanied their ministry and formed the credentials of those carrying the message. They were supernatural events which authenticated their message as being true and from God (John 3:1-2; Acts 2:22; cf. Exodus 4:1-9). The religious leaders in Israel were to see these signs, wonders, and miracles and know, from these, that the messengers were God-sent. Then, believing and understanding the message which they had heard, they were responsible for carrying it to the people of Israel (cf. Exodus 4:29-31; Numbers 13:1-26). However, exactly the opposite occurred when the message was proclaimed by Christ and His disciples. The religious leaders not only refused to believe the message, but they, in their unbelief, carried a false message to the people of Israel (Matthew 12:14-32; Matthew 23:13). (This is why Christ, near the end of His earthly ministry, condemned the actions of the Scribes and Pharisees -- the fundamental religious leaders of that day -- in no uncertain terms [Matthew 23:1 ff]. They had heard the true message, and they had seen the accompanying miraculous powers, authenticating the message; but they had rejected the message and had sought to do away with the accompanying supernatural powers mainly through attacking the Messenger. The Scribes and Pharisees had sought to discredit the Messenger in the eyes of the people, bringing about reproach on the Messenger and casting doubt on His message [e.g., Matthew 9:27-34; Matthew 12:22-24; cf. John 12:10-11]. And, whether by word or deed, this resulted in their bearing a false message to the people of Israel [Matthew 23:13].) And all of this had its end result in Israel’s rejection of not only the message but the Messenger as well, the removal of the kingdom of the heavens from Israel, the crucifixion of Israel’s Messiah, and the bringing into existence of a separate and distinct entity to be the recipient of that which had been offered to and rejected by Israel. Israel failed to bring forth fruit in relation to the kingdom of the heavens, and the "one new man" in Christ was called into existence to be accorded the opportunity to bring forth fruit in this realm (Matthew 21:33-43). But, though the kingdom was taken from Israel and the Church was called into existence to be the recipient of this offer, there was a reoffer of the kingdom to Israel. And, if for no other reason, this is evident because of the continuance of signs, wonders, and miracles. That would be to say, If God had terminated His dealings with Israel at or before the time that the Church was called into existence, signs, wonders, and miracles would have ceased to exist. These supernatural works have nothing to do with the "one new man" in Christ (who is "neither Jew nor Greek" [Galatians 3:28]). They have to do with Israel alone (1 Corinthians 1:22), and they have to do with Israel in relation to the kingdom. These supernatural works were manifested by those carrying the message to Israel (Acts 2:4; Acts 3:1 ff; Acts 4:29-33; Acts 5:12 ff; Acts 6:8 ff); and when Gentiles began to be added to the body of Christ, they were manifested within Churches comprised of saved Gentiles, such as the Church in Corinth (Acts 12:1-25, Acts 13:1-52, Acts 14:1-28). And a manifestation of supernatural works in the Church after this fashion was centered around the thought of provoking Israel "to jealousy" (Romans 10:19; Romans 11:11; Romans 11:14). That is, God was using those whom Israel considered Gentile dogs to manifest supernatural powers which naturally belonged to Israel in order to provoke the nation to jealousy. And, between a segment of the "one new man" in Christ carrying the message to Israel and another segment seeking to provoke the nation to jealousy -- all being done through a manifestation of signs, wonders, and miracles -- the Jewish people were dealt with in what might be considered a maximum manner. In one respect, God pulled out all stops (cf. Luke 10:13-24; Luke 11:29-32); but the religious leaders in Israel would still have nothing to do with the message. A. Viewing Things from the Beginning The true nature of the events which occurred on the day of Pentecost, as recorded in Acts 1:1-26, Acts 2:1-47 -- when the reoffer of the kingdom of the heavens to Israel began -- is not understood in Christendom today at all. Whole denominations have been built on a false understanding of these chapters, and cult groups have seized upon Acts 2:38 as revealing the way in which a person is to be saved; and practically the whole of Christendom, to counter the teaching of the cults, has taught things concerning this verse which are equally erroneous. And, if either Christian groups or the cult groups understood that which is stated in the verses leading into Acts 2:38, the whole matter wouldn’t even exist. Neither one would act so completely out of line with Scripture. The matter really doesn’t revolve around what Acts 2:38 states per se. Rather, the matter revolves around what is stated in the verses leading into Acts 2:38. Understand the contextual verses first; then the text can be properly understood. It’s that simple (cf. 1 Corinthians 2:13). Attention has already been called to what the Lord taught His disciples throughout the forty days of His post-resurrection ministry, to the Lord’s promise concerning the Spirit, and to the question which the disciples posed (Acts 1:3-6). In view of Joel’s prophecy (Joel 2:27-32), the disciples could only have associated the coming of the Spirit with the kingdom. Thus, they asked, "Lord, wilt thou at this time restore again the kingdom to Israel?" (Acts 1:6 b). And, that this is the correct interpretation of the passage, note what happened on the day of Pentecost, note the way that the Spirit of God worded matters in the recorded account, and note the way that the disciples understood the whole of that which occurred. On the day of Pentecost, 30 A.D., one hundred twenty believers were waiting in a home in Jerusalem for the Spirit which Jesus had, ten days prior to that time, promised. They were "all with one accord in one place," waiting (Acts 2:1). Then, "when the day of Pentecost was fully come," just as the Lord had previously promised (though not having specified the particular day), the one hundred twenty were all "immersed in the Holy Spirit" (literal rendering of the promise in Acts 1:5; cf. Matthew 3:11): "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2:2-4). The promise concerning the Spirit being sent in Acts 1:5 had to do with immersion in the Spirit, and that promise was fulfilled in Acts 2:4 through those immersed in the Spirit also correspondingly being filled with the Spirit. And this same work of the Spirit can be seen occurring at subsequent times in other parts of the Book of Acts as well (e.g., Acts 10:45; Acts 11:15-16; cf. Acts 9:17-18; Acts 19:16). An experience of this nature, of course, has no parallel in Christendom today. When an individual is saved by grace through faith today, the norm is always the same. Immersion in the Spirit always occurs at the point of salvation (1 Corinthians 12:13), and the filling of the Spirit is always a subsequent experience (intimately and inseparably connected with maturity in the faith [cf. Ephesians 5:18-19; Colossians 3:16]). The two never occur simultaneously today, as in Acts 1:1-26, Acts 2:1-47 and several other parts of the book. And there is a clearly revealed reason why these differences exist in Scripture. In short, one experience is seen during the time when the kingdom was being reoffered to Israel (especially during the early years), and the other is seen toward the end of and following this time. The emphasis in Acts, Acts 2:1-47 is on Israel and the kingdom, not on the Church. Though the Church was brought into existence on this day as the entity in possession of the kingdom of the heavens and the entity through which God would extend a reoffer of the kingdom to Israel, events throughout Acts 2:1-47 are Jewish. Acts 2:1-47 records the beginning of a reoffer of the kingdom of the heavens to Israel, an offer connected with Joel’s prophecy and an offer attended by signs, wonders, and miracles. And the immersion in and the filling with the Spirit which were brought to pass on this day had to do with a beginning fulfillment of Joel’s prophecy. An immersion in and a filling with the Spirit in connection with Joel’s prophecy -- something experienced by individuals on the day of Pentecost and at subsequent times during the period when the kingdom was reoffered to Israel (from 30 A.D. to about 62 A.D.) -- cannot be the norm for any type Christian experience today, for Joel’s prophecy is not presently being fulfilled. The fulfillment of this prophecy has been set aside until such a time as God once again resumes His dealings with Israel. And though Christians experience an immersion in and a filling with the Spirit throughout the dispensation, there are marked differences when these experiences are either connected with or separated from Joel’s prophecy. This is something which the Spirit of God deals with in the New Testament through the use of two different Greek words for "fill." 1) Pimplemi The word in the Greek text for fill in Acts 2:4 is not the same as the word for fill in Ephesians 5:18. The word used in Acts 2:4 is pimplemi (pletho [a different rendering of the same word] in some lexicons or concordances), and the word used in Ephesians 5:18 is pleroo. Both words mean "to fill"; but there is a contextual difference in how the words are used, seen in the purpose in view. Pimplemi in Acts 2:4 is used in a manner which refers to individuals being filled with the Spirit in view of an end or a conclusion of something being attained. This is the word, for example, which is used referring to Elizabeth being brought to full-term in her pregnancy, prior to the birth of John the Baptist (Luke 1:57). And, in conjunction with this thought, it is also the word used of John the Baptist being "filled with the Holy Spirit, even from his mother’s womb" (Luke 1:15). John was the forerunner of the Messiah. He was the one who appeared to Israel with the message first, "Repent ye, for the kingdom of the heavens is at hand" (Matthew 3:2). And note the terminal point -- the kingdom was at hand. And John was filled with the Spirit, from his mother’s womb, to proclaim this fact as he went forth preparing the way for the Messiah. This word is used five times in the Book of Acts referring to individuals being filled with the Spirit (Acts 2:4; Acts 4:8, Acts 4:31; Acts 9:17; Acts 13:9). The first occurrence has to do with events on the day of Pentecost; the second occurrence has to do with Peter; the third occurrence has to do with individuals collectively (as on the day of Pentecost); and the fourth and fifth occurrences have to do with Paul, following his conversion on the Damascus road. In the first three occurrences, where the filling of the Spirit is referred to by the word pimplemi, a message to the Jews is in view; and that message is accompanied by signs, wonders, and miracles. That is, a reoffer of the kingdom to Israel is in view, accompanied by miraculous signs. Then, when Israel reached a climactic point in the nation’s rejection of the kingdom in Acts 7:54 ff (similar to the climactic point which the nation reached in the original offer [Matthew 12:22 ff]), Paul appears in the book for the first time (Acts 7:58), the Samaritans appear in the book for the first time (Acts 8:5), and Paul was subsequently saved as the apostle who would carry the message concerning the proffered kingdom to the Gentiles (Acts 9:1-15). Note the order for the proclamation of this message as originally given to the disciples in Acts 1:8 : "But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth." Paul was the one called to carry this message to the latter group. And the word pimplemi is used of Paul being filled with the Spirit for power, to carry this message, simply because the offer of the kingdom was still open to Israel (with the fulfillment of Joel’s prophecy still being in view); and the offer would remain open for about another thirty years. The fact that the offer was still open to Israel was the reason Paul always went "to the Jew first" before turning to the Gentile, though he was the apostle called to go to the Gentiles. The order in Romans 1:16, in accord with Acts 1:8, was "to the Jew first"; and Paul didn’t, he couldn’t, violate this order (note that the Book of Romans was written very near the end, though within, the approximately thirty-two-year period in which the kingdom of the heavens was reoffered to Israel). 2) Pleroo The word Pleroo though, used for the filling of the Spirit in Ephesians 5:18, is used in a different manner. Both pleroo and pimplemi mean "to fill"; and both words can be used referring to an end or to the fulfillment of something, such as "time," etc. (e.g., Acts 7:23; Acts 7:30); but the use of pleroo in Ephesians 5:18 is not connected with Joel’s prophecy. The Holy Spirit previously used pimplemi for that purpose, at a time when the fulfillment of Joel’s prophecy was in view. Note that the Holy Spirit was very careful in His use of words in Acts 2:2-4. The word used for "fill" in verse two is pleroo, referring to the house where the disciples were waiting being filled by "a rushing mighty wind"; but the Spirit of God changed words when He wanted to reveal the true nature of individuals inside that house being "filled" with the Spirit in verse four. Here He used pimplemi, and He continued to use pimplemi for this purpose (or a cognate, pleres [Acts 6:3, Acts 6:5, Acts 6:8; Acts 7:55; Acts 11:24]) in other parts of the Book of Acts. Joel’s prophecy either being fulfilled or not being fulfilled is the key. The Spirit used pimplemi to describe His filling work in connection with the fulfillment of Joel’s prophecy; and the Spirit later used pleroo to describe His filling work apart from the fulfillment of Joel’s prophecy. This is the distinguishing difference which marks the way that the two words are used in Scripture. (The preceding presents the basics of how two different Greek words for "fill" are used in the New Testament something which will allow a person to better grasp the true nature of that which began on the day of Pentecost and continued for about thirty-two years. And possessing at least some understanding of this period is vital to a correct understanding of the central subject matter in both the Book of Acts [which presents a history of this period] and the epistles which follow [which were written either during the latter part of or immediately following this period].) B. The Day of Pentecost On the day of Pentecost in 30 A.D. there were Jews gathered in Jerusalem from every nation under heaven. The day of Pentecost was one of three annual feast days (Passover, Pentecost, and Tabernacles) which adult Jewish males were required to keep in Jerusalem (Deuteronomy 16:1-16), and some had to travel long distances to get to Jerusalem in order to keep these feasts. Consequently, it was only natural that many Jews who came for the feast of Passover would remain in Jerusalem until the feast of Pentecost, slightly over fifty days later. Josephus, a first-century Jewish historian, estimates that there possibly may have been as many as 2,000,000 Jews in Jerusalem on this day in 30 A.D. Thus, the Spirit was sent on a day when numerous Jews from every nation under heaven were in Jerusalem; and those filled with the Spirit were empowered to proclaim a message concerning the kingdom to these Jews, in all the various languages of their native countries. And these Jews were, in turn, expected to carry the message back to other Jews in the countries from which they had come. This was the beginning of the reoffer of the kingdom to Israel, a ministry which would last for about thirty-two years (until about 62 A.D.). Then, in conjunction with the one hundred twenty being filled with the Spirit there was a corresponding beginning fulfillment of Joel’s prophecy (Joel 3:15-21). Then Peter delivered a message to Israel, which, after different fashions, became quite common in the reoffer of the kingdom to Israel (Acts 2:22-36; cf. Acts 3:12-26; Acts 4:5-12; Acts 5:12-16, Acts 5:29-32; Acts 6:8-15, Acts 7:1-53). And that with which the religious leaders and all the others in Israel were confronted is also something which became quite common (Acts 2:37-41; cf. Acts 4:1-4, Acts 4:13-22; Acts 5:17-28, Acts 5:33-42; Acts 7:54-60). The religious leaders, confronted with what they had done, asked, "Men and brethren, what shall we do?" (Acts 2:37). And Peter told them exactly what they must do: "Repent, and be baptized every one of you [national repentance and baptism]..." (Acts 2:38; cf. Matthew 3:1 ff). Only through this means could the wrong be corrected (the Jewish people, having previously rejected the message and crucified the Messenger, now changing their minds [Acts 2:22-23, Acts 2:36-38 a]); only through this means could the Jewish people receive "the gift of the Holy Spirit" (Acts 2:38 b; cf. Acts 2:4, Acts 2:16-21; Acts 10:45; Acts 11:15-16), which had to do with Joel’s prophecy; and only after the Jewish people had done this would Messiah return and dwell in Israel’s midst, resulting in the complete fulfillment of Joel’s prophecy (Joel 2:27 ff; Acts 3:19-21). ======================================================================== CHAPTER 54: 04.02. RESTORATION OF THE KINGDOM ======================================================================== 2 Restoration of the Kingdom Lord, wilt thou at this time restore again the kingdom to Israel? (Acts 1:6 b). The post-resurrection ministry of Christ in the Book of Acts is covered in Acts 1:1-9, and these verses not only set the tone for the remainder of the book but they are fraught with meaning. There is one central theme running through these opening verses -- the kingdom of God (Acts 1:3). Understand how the book opens, and you can understand the Book of Acts; but misunderstand how the book opens, and the inverse of that will be equally true. The importance of properly understanding the Book of Acts lies in the fact that this book forms the God-provided bridge between the gospels and the epistles. In the gospels, the kingdom of the heavens was offered to and rejected by Israel. In the epistles though, the kingdom of the heavens is being offered to the "one new man," in Christ, during an entirely separate and distinct dispensation. And Acts is the book which carries a person from one point to the other, providing information, apart from which the relationship existing between the gospels and the epistles cannot be properly seen and understood The central theme of the gospels (introduced in the Old Testament) has to do with an offer of the kingdom of the heavens to Israel, ending in Israel’s rejection of the King and the kingdom, resulting in the King being crucified. The central theme of Acts (introduced in the gospels) has to do with a reoffer of the kingdom of the heavens to Israel, ending in Israel’s continued rejection, resulting in the nation being set aside. The central theme of the epistles (introduced in Acts) has to do with an offer of the kingdom of the heavens to the Church, resulting in acceptance at first, but with rejection and apostasy later increasingly becoming the norm. And then, the Book of Revelation climaxes the whole of the matter by outlining events which will occur at the close of this present dispensation, events pertaining to the Church (Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22, Revelation 4:1-11) and to the nations of the earth (both Israel and the Gentile nations [Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24]). And the book closes with Christ’s return, the overthrow of Gentile world power (bringing "the times of the Gentiles" to an end), the ushering in of a new dispensation (the Messianic Era), and the eternal ages which follow (Revelation 19:1-21, Revelation 20:1-15, Revelation 21:1-27, Revelation 22:1-21). Thus, the central theme of the New Testament is the same as that of the Old Testament. It must be, for the New is simply a continuing fulfillment of that previously revealed in the Old (revealed in Moses, the Psalms, and the Prophets). Both Testaments -- the Old leading into the New -- form one continuous Divinely-given revelation dealing with "things pertaining to the kingdom of God." Scripture begins this way in the Book of Genesis, remains this way throughout, and ends this way in the Book of Revelation (ref. the author’s book, THE STUDY OF SCRIPTURE, Chs. II-IV). For Christ to speak to His disciples throughout the forty days of His post-resurrection ministry concerning "things pertaining to the kingdom of God" was simply for Him to speak to them during this time about that toward which all Scripture moves. And the particular matter at hand, relating to the kingdom, concerned Israel. Israel had been dealt with and was about to be dealt with again relative to the kingdom. And, though the content of Christ’s instruction at this time is not given, in the light of existing conditions and the apostles’ subsequent ministry, the inference is clear. His instruction could only have centered around Israel and the kingdom. After Christ had finished instructing His disciples, He called attention to their being immersed in the Spirit "not many days hence" (Acts 1:4-5). And the disciples, hearing this promise concerning the Spirit at this particular time, could only have thought one thing. Since the Spirit being sent after this fashion was intimately connected in the Old Testament with the establishment of the theocracy (cf. Isaiah 32:15-20; Isaiah 44:3-5; Ezekiel 39:28-29; Joel 2:27-32), the disciples could only have thought that the Lord was about to restore the kingdom to Israel. And, in complete keeping with that which the Lord had taught them for forty days and that which He had stated about the Holy Spirit, they asked, "Lord, wilt thou at this time restore again the kingdom to Israel?" (Acts 1:6 b). The way in which the Greek text is structured in the first part of verse six connects the disciples’ following question about restoring the kingdom to Israel with the Lord’s previous statement to them about the Holy Spirit. And the Lord’s response to the disciples is in complete keeping with their question concerning the possibility that the kingdom was about to be restored to Israel. At This Time Restore Christ’s response to the disciples’ question -- "It is not for you to know the times or the seasons..." -- has left more than one person attempting to explain what the Lord meant by what He said. And the reason problems are encountered in this realm is very simple. Rather than remaining within the context, individuals invariably attempt to explain the Lord’s response in the light of Scriptures which have nothing to do with the subject matter at hand. Reference is usually made to passages such as Christ’s previous rebuke of the Jewish religious leaders for not understanding the signs of the times (e.g., Matthew 16:1-4). Seemingly, Christ had previously rebuked individuals for not knowing the same thing which He here tells the disciples that it is not for them to know. But this is not the case at all. It cannot be. Scripture always provides encouragement, never discouragement, relative to studying, knowing, and understanding the signs of the times. Note the disciples’ question and the Lord’s response in the light of the context, and matters become quite clear. The kingdom of the heavens had been offered to Israel and was about to again be offered to Israel; but in the reoffer of the kingdom, something completely new was to occur first. The disciples (and others) were to be immersed in the Spirit in connection with this reoffer. And the disciples, in the light of their question, could only have connected this with a beginning fulfillment of Joel’s prophecy (the Spirit being poured out on all flesh, which is Messianic in its scope of fulfillment [Joel 2:27-32]). And, ten days beyond that, Peter clearly made this connection after the immersion in and filling with the Spirit had occurred: "But this is that which was spoken by the prophet Joel..." (Acts 2:16 ff). That was the setting for the Lord’s response to the question uppermost in the minds of the disciples. And how was He going to respond to a question concerning the kingdom being restored to Israel at a time when 1) it was about to be reoffered to Israel, but also at a time when 2) Israel couldn’t possibly accept? The "times or the seasons" in the Lord’s response had to do strictly with Israel and the kingdom at this particular time. The disciples (and others) were to proclaim the message to Israel, with a view to national repentance and baptism on the part of the nation. There was to be a bona fide reoffer of the kingdom to Israel (with Israel expected to repent), brought about through a message proclaimed by individuals who had been filled with the Spirit, empowered by the Spirit, and were manifesting signs, wonders, and miracles. Now, how was Christ going to explain to the disciples that they (along with others) were going to offer something to Israel after this fashion which Israel, as before, couldn’t possibly accept? He wasn’t, for that really isn’t the correct Biblical way to look at the matter. This is the way in which finite man, after some fashion, has to look at the matter in order to come to some understanding of it himself. The Biblical way to look at the matter is to be found in Christ’s response. And this is exactly why He responded to the disciples as He did. "...It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth" (Acts 1:7-8). God in His omniscience and omnipotence could make a bona fide offer to Israel such as one finds throughout the Book of Acts, though Israel, at any point in the book, couldn’t possibly accept the offer. This was something which He had placed within "his own power," and it was not for the disciples to know "the times or the seasons" relative to this whole matter. Rather, they were simply to go out with a message to Israel and leave the results of their ministry to the Lord. All things involved were within the Lord’s omnipotent power and within His omniscient plans and purposes (cf. Romans 11:32-36). Acts 1:7-8 provides Christ’s last recorded words in the Book of Acts prior to His ascension. After He had provided instruction for forty days, after he had told the disciples of the soon-coming of the promised Holy Spirit, and after he had answered their question, "he was taken up; and a cloud received him out of their sight" (Acts 1:9; cf. Luke 24:49-51). The Commission, The Message The ministry of the disciples (and others), beginning on the day of Pentecost, would have to be in complete keeping with Christ’s previous commission to them. And, actually, during His forty-day post-resurrection ministry, Christ commissioned the disciples on more than one occasion. Acts 1:8 records the last of these times, occurring immediately before His ascension. The different recorded times in which Christ commissioned His disciples during the forty days following His resurrection are given at the end of Matthew, Mark, and Luke and at the beginning of Acts. And the commissions given during these different times must be looked upon as dealing with exactly the same thing -- a message "beginning at Jerusalem," attended by signs, wonders, and miracles (cf. Matthew 28:19-20; Mark 16:15-20; Luke 24:47-49; Acts 1:8). The fact that the message was to be carried to Israel first, attended by supernatural signs (Acts 2:4; Acts 2:43; Acts 3:1 ff), reveals one truth. And the fact that the message was subsequently to be carried to the Gentile world, also attended by supernatural signs (Mark 16:15-18), reveals another. Israel, hearing the message first, was expected to repent, bringing to pass the return of the King and the restoration of the kingdom; and, following this, Israel was then to carry the message to the Gentile world. The nation was to fulfill its calling as Jehovah’s witness to the ends of the earth (Isaiah 43:1-12), carrying the message concerning the King and the kingdom to the Gentiles worldwide. Viewing Mark 16:16 and Acts 2:38 together, one can easily see and understand this complete overall truth. And these are two verses which have suffered about as much at the hands of Christians in general as they have from the cult groups. Not only have certain cult groups removed these verses from their contexts to form a basis for their false salvation doctrines, but Christians in general have also sought to see basic issues surrounding one’s eternal salvation in these verses (though interpreting them quite differently). And with respect to correct, basic interpretation, both groups have missed the mark completely. Both have ignored and, accordingly, have not dealt with the subject at hand. Note how these two verses read: "He that believeth and is baptized shall be saved: but he that believeth not shall be damned" (Mark 16:16). "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit" (Acts 2:38). The verse in Acts has to do solely with Israel and the kingdom. The fulfillment of this verse does not extend beyond Jerusalem and Judaea in the Lord’s commission. But the verse in Mark has to do with the Gentile nations and the kingdom, with Israel proclaiming the message. The fulfillment of this verse extends beyond Jerusalem and Judaea, into Samaria and unto the uttermost parts of the earth (Acts 2:15). And Israel must be the one present as the proclaimer of this message, for signs, wonders, and miracles would accompany the message. Israel though had to repent and be baptized first (national repentance and baptism [Acts 2:38]). Then Israel, as Jehovah’s witness, would be in a position to go forth to Samaria and to the Gentile nations throughout the world, bringing about the fulfillment of the Lord’s commission in Mark 16:15. And supernatural signs would follow the proclamation of the message throughout the commission -- whether to Israel, to Samaria, or to the Gentile nations. Had Israel on the day of Pentecost followed Peter’s instructions (in response to the question which had been asked [Acts 2:37]) -- "Repent, and be baptized..." (Acts 2:38) -- Christ would have returned and restored the kingdom to Israel; and the nation would subsequently have gone forth to the Gentiles with the message concerning the King and the kingdom, fulfilling Mark 16:15 ff. Christ’s return and the "restitution [’restoration’] of all things [which would include the restoration of the kingdom to Israel]" was contingent on Israel’s repentance (Acts 3:19-21). And the ministry of the apostles throughout the Book of Acts was a ministry toward this end. And the apostles, realizing the importance of Israel’s repentance, carried the message to the nation after such a zealous fashion and with such fervor that they were threatened, beaten, imprisoned, and even killed by the Jewish religious leaders (Acts 3:1 ff; Acts 4:1 ff; Acts 5:1 ff; Acts 7:1 ff). And Paul, comprehending the importance of this matter, near the close of the reoffer of the kingdom to Israel, went so far as to say, "For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh [if such would bring about their repentance]" (Romans 9:3). But Israel didn’t repent -- not on the day of Pentecost or any subsequent day throughout the approximately thirty-two years in which the reoffer of the kingdom remained open. Thus, since Israel didn’t repent, Mark 16:15 ff not only remained unfulfilled but, in actuality, can’t be fulfilled today in the fashion in which it was intended. The gospel to be proclaimed in the Lord’s commission in Mark 16:15 ff was the gospel of the kingdom, and the message was to be attended by signs, wonders, and miracles. And all of that is alien to the message which is to be proclaimed by the Church today, to either Israel or to the Gentile nations. The message which the Church is to carry to the unsaved today is the simple gospel of the grace of God. Israel has been set aside, and the kingdom is no longer "at hand." And with Israel set aside and the kingdom no longer at hand, signs, wonders, and miracles can no longer form a part of any message being proclaimed. Thus, a message today, in line with that which is stated in Mark 16:15-18, would be completely out of place. A message of this nature, under the direction and power of the Spirit of God, cannot presently exist. Such would be impossible. And the reason for the impossibleness of the matter is very simple: The Spirit of God empowering individuals to manifest supernatural signs today would be acting contrary to the revealed Word of God. But, note what can presently be found in Christendom. Entire denominations have been founded on seeking after the signs, wonders, and miracles seen in these verses (along with those in Acts 2:1-47 and other sections of the book). And the present Charismatic Movement, which has crossed all denominational lines, proclaims the same erroneous view relative to these supernatural signs. This whole thing has taken its toll in Christendom over the years. Christians today, seeing all of this, are confused to say the least. They generally have little to no understanding of the place which signs, wonders, and miracles occupy in Scripture; and Christians, on a scale larger than at any other time in history, are, accordingly, being misled. And note the serious nature of the matter. We’re talking about the very crux of a central teaching in Acts, which will allow one to properly understand this book, a book leading into the epistles. Go wrong here, and you will remain wrong the rest of the way (cf. Matthew 7:21-23). All things with respect to miraculous signs, Israel, and the Gentile nations can best be seen in their proper perspective by observing the Lord’s commission in Matthew in the light of His commissions in Mark, Luke, and Acts (particularly Mark). In so doing, it must be observed that what is often called "The Great Commission" in Matthew’s gospel has to do, first and foremost, with Israel and the kingdom. And once God set Israel aside until He completed His work with the Church -- which automatically placed the kingdom in abeyance -- then the commissions given by Christ could no longer be applicable to Israel in the same respect that they had been before this time. Beyond this point, and for the remainder of the dispensation (lasting over 1,900 years), individuals in the Church would continue carrying the message; but this would be done apart from any possibility that Israel could repent, with the kingdom being restored to the nation. And since Israel would no longer occupy her previous position in relation to the kingdom, miraculous signs would also no longer exist. And Christ’s commission in relation to the Church would, of necessity, involve a somewhat different approach. It would involve the proclamation of the gospel of the grace of God on the one hand and the proclamation of the gospel of the glory of Christ on the other (cf. Ephesians 2:8-10; 1 Timothy 1:11; 1 Timothy 2:4). (These things will be dealt with in several subsequent chapters. The subject matter at hand in this chapter has to do with Christ’s commission during that time when the reoffer of the kingdom was still open to Israel.) Note Matthew’s record of Christ’s commission to His disciples, along with the verses leading into this commission: "Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach [’disciple’] all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world [’age’]. Amen" (Matthew 28:16-20). 1. The Disciples’ Position, Christ’s Position The disciples had been positioned by the Lord at a particular place on "a mountain," The Lord had "ordained" (Gk.) that they occupy this place on the mountain at the time He commissioned them, as recorded by Matthew. Then note that His final commission to the disciples was also given on a mountain -- the Mount of Olives (Acts 1:8-12). A "mountain" in Scripture signifies a kingdom (Isaiah 2:1-4; Daniel 2:34-35; Daniel 2:44-45; Matthew 16:28; Matthew 17:1-5). And the inherent thought in relation to Christ ordaining that His disciples occupy a particular place on a mountain when He commissioned them is one seen numerous times in Scripture -- both in the Old and New Testaments. Abraham, for example, dwelled in the high country as he "stood before the Lord"; but Lot, in contrast, dwelled in the low-lying Jordan plain. And Lot was told immediately prior to the destruction of the cities of the plain, "escape to the mountain, lest thou be consumed." And Abraham, at the same time, simply continued in the same place, in the high country, standing before the Lord. Abraham was already on the mountain. This was where he lived (Genesis 18:22; Genesis 19:17; Genesis 19:27). The thought is evident, as outlined in Daniel 2:1-49. The kingdom of this world, as typified by the cities in the Jordan plain, is to one day be destroyed, suddenly and completely. It is to be destroyed by the Stone smiting the image at its feet (pointing to Christ destroying the final form of Gentile world power, under Satan). And that Stone will then become "a great mountain" and fill the whole earth (Daniel 2:34-35). In that day, "the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it" (Isaiah 2:2). Thus, deliverance during Abraham’s day or at any point beyond is associated with the mountain, not with the plain. The former, though presently unseen, will one day fill the whole earth; and the latter, though presently seen on every hand, will one day pass completely out of existence. When Moses sent twelve leaders from each of the twelve tribes into the land at Kadesh-Barnea, he told them, "Get you up this way southward, and go up into the mountain" (Numbers 13:17). These Israelites were to go into the land (spoken of through the symbolism of a mountain), learn everything they could about the land and its inhabitants, and bring back two things: fruit from the land, and a report concerning the land (Numbers 13:18 ff). This was done with a view to the people of Israel, under Moses, subsequently moving into the land, conquering the inhabitants, and realizing their calling as God’s firstborn son. They were to be established in the land and realize the rights of primogeniture as a kingdom of priests within a theocracy. Thus, since a kingdom was in view, the twelve who traversed the land for forty days, began by going "up into the mountain," i.e. began by going up into the kingdom. And it was this land, spoken of through the symbolism of a "mountain," signifying a kingdom, that the Israelites had been moving toward ever since the death of the firstborn in Egypt; and it was this land in which they were to dwell within a theocracy. In other words, following the death of the firstborn in Egypt, the Israelites’ attention was to be centered on one goal -- realizing their calling in the land set before them. Their attention was to be fixed on the mountain, the kingdom. And exactly the same thing can be seen relative to Christians in the antitype. Following the appropriation of the blood, in the antitype of Exodus 12:1-51, the Christians’ attention is to be centered on realizing a calling in another land (a heavenly land). Their attention is to be fixed on the mountain, the kingdom. In this respect, Christ has provided the example which Christians are to follow during the present time as they patiently endure sufferings and persecution (cf. 2 Timothy 3:12; 1 Peter 4:12-13): "...Christ also suffered for us, leaving us an example, that ye should follow his steps." And the example, contextually, is taken from His sufferings at Calvary (1 Peter 2:20-24). Note the reference to Christ’s sufferings and how He viewed them in Hebrews 12:2. Christians, as they run the race in the proper fashion (Hebrews 12:1), are to look "unto Jesus [lit., ’from, unto Jesus’ (i.e., from the things of the present surrounding world, unto Jesus] the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame..." That is, Jesus, during His time of sufferings at Calvary, looked beyond the Cross (present) to the Crown (future); and He considered His present sufferings and shame of little consequence compared to His coming glory and exaltation. And He has left Christians an example that they should do the same in the midst of present sufferings. They should keep their eyes fixed on that which lies out ahead, considering all present sufferings of little consequence compared to the proffered future glory. Thus, the thought behind Christ ordaining that His disciples occupy a particular place on a mountain when He commissioned them had to do with the fact that they were going forth to Israel with a message concerning the King and His kingdom. The King and His kingdom were to occupy center-stage. Then note Christ’s words relative to Himself: "All power is given unto me in heaven and in earth" (Matthew 28:18 b). The reference is to the power and authority which He is to one day exercise in the kingdom, both heavenly and earthly. And these two spheres of the kingdom are also in view in the previous reference in Matthew’s gospel to that which the Son possesses (Matthew 11:25-27). The dual aspect of Christ’s coming kingdom (heavenly and earthly) can possibly best be seen and understood in the light of God’s present universal kingdom. Note that God rules from a place in the heavens over His kingdom. And the different parts of His kingdom -- different provinces -- are undoubtedly, from what can be seen concerning the earth, ruled after the same fashion, i.e., from the heavens (the heavens associated with the provinces) over the provinces. Satan, the incumbent ruler over the earth (Luke 4:6), rules from a place in the heavens above the earth (Daniel 10:13-21; Ephesians 2:2; Ephesians 3:10; Ephesians 6:12) Then, during the Messianic Era, when Christ rules the earth, He will rule from a place in the heavens above the earth, from the New Jerusalem. And Christ’s statement to His disciples, while in their appointed place in the mountain, immediately prior to commissioning them, pertained entirely to the power and authority which He will exercise in this future kingdom. And His commission must be understood accordingly. (Insofar as an application of Christ’s commission to the Church today is concerned, all of the preceding relative to the place where those proclaiming the message have been ordained to reside [on the mountain] and the place which Christ occupies [the possessor of all power, both heavenly and earthly], would, of necessity, be completely applicable. The salvation message [by grace through faith] is to be proclaimed among all nations, with a purpose beyond eternal salvation in view; and that purpose is to be seen in the gospel of the glory of Christ, to be proclaimed to individuals after they have been saved.) 2. Having Gone... In most versions of Scripture, as in the KJV, Matthew 28:19 begins with a command: "Go ye therefore..." However, in the Greek text, the verse begins with an aorist participle, which could be better translated, "Having gone..." The thought is that Israel was expected to repent; and because of the nation’s calling -- called to be Jehovah’s witness to the Gentile nations of the earth (Isaiah 43:1-10) -- Israel, following the nation’s repentance, would be expected to go to the Gentiles in fulfillment of her calling (as Jonah did following his repentance and removal from the place of death). The command in the verse begins with the word "teach [lit., ’disciple’]." This word is an imperative in the Greek text; and the thought is that Israel, having gone out among the nations with the good news (concerning salvation, the King, and the kingdom), was to bring forth disciples. These disciples were then to be baptized and taught, in that order. Now, with these things in mind, note the commission in Mark 16:15-18 which Christ gave at another time during the forty days of His post-resurrection ministry. The words "Go ye" (Matthew 16:15, KJV) are a translation of the same aorist participle seen in Matthew 28:19. And the translation here, along with the expectation relative to Israel repenting and going, would be the same as in Matthew’s gospel -- "Having gone..." The command (imperative) in Mark 16:15 is in the word "preach." That is, "Having gone into all the world," they were then to "preach the gospel to every creature." And the message, as Israel went forth, would be attended by signs, wonders, and miracles (Mark 16:17-18). Supernatural manifestations of power would accompany the message because of the presence of not only Israel but also the King and the kingdom. Then, beyond that, the end result portended by the message had to do with blessings to be realized by the Gentiles in the kingdom. The object of the proclaimed message was to bring about a salvation connected, textually, with belief and baptism: "He that believeth and is baptized shall be saved..." (Mark 16:16 a). Salvation, as it is used in Mark 16:16, moves beyond the thought of individuals passing from death unto life. It must, for it is connected not only with baptism but with a manifestation of signs, wonders, and miracles, which have to do with the kingdom. And all of this sets forth the indisputable fact that "salvation" in this verse has to do with the kingdom, not with eternal life. Salvation in this verse has to do with the same thing seen in Acts 2:21 -- "And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved" (cf. Romans 10:13-14) -- which is a quotation from Joel 2:32 pertaining to "deliverance" during the Messianic Era. Note the type which begins in Exodus 12:1-51, and matters will become quite clear. Things having to do with one’s eternal salvation are dealt with in events surrounding the death of the firstborn at the very beginning (Exodus 12:1-51). But belief and baptism in Mark 16:16, textually, are associated with a subsequent deliverance (made possible because of the death of the firstborn). In the type, this deliverance had to do with events beyond the death of the firstborn. This deliverance had to do with looking out ahead toward the land of Canaan and with the Red Sea passage occurring at the beginning of the wilderness journey. And these are the things which, first and foremost, are involved in the Lord’s commission to the disciples, whether seen in Matthew, Mark, Luke, or Acts. ======================================================================== CHAPTER 55: 04.03. RESTORATION OF ALL THINGS ======================================================================== 3 Restoration of All Things Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution [restoration] of all things, which God hath spoken by the mouth of all his holy prophets since the world [age] began (Acts 3:19-21). Events occurring on the day of Pentecost set the tone for the ministry of the apostles throughout the Book of Acts. Individuals were filled with the Spirit after a fashion peculiar to that period when the kingdom of the heavens was reoffered to Israel, and this filling of the Spirit formed a beginning fulfillment of Joel’s prophecy (Acts 2:4, Acts 2:16-21). Those filled with the Spirit on the day of Pentecost were empowered to manifest signs, wonders, and miracles in the presence of Israel; and on this beginning day, the sign was "tongues." Jews present in Jerusalem from every nation under heaven heard the message in their own native language. The apostles (and others), having no knowledge of all these various languages, were empowered to speak and deliver a message to these Jews in their own languages. Then, beyond the manifested sign and being able to reach the Jews in Jerusalem with the message (cf. Isaiah 28:10-11), there were also those Jews in the various nations from which these men had come who must be reached. And the men present in Jerusalem, after hearing the message, would then be expected to carry this message back to the Jewish people in their own countries. But, as in the ministry of Christ and the apostles before Calvary, so in the continuing ministry of the apostles at (and following) Pentecost. Though the Jews present were "all amazed" through hearing the message in their own native tongue, there was "doubt"; and this was followed by confusion and/or unbelief. Some asked, "What meaneth this?" And others said, "These men are full of new wine" (Acts 2:12-13). But Peter, standing up with the other apostles, told these Jews exactly what was happening. Peter said, "But this is that which was spoken by the prophet Joel..." There was a beginning fulfillment of Joel’s prophecy through their having been filled with the Spirit and having been empowered to speak in other tongues (Acts 2:14-21). Then Peter directed these Jews’ attention to the issue at hand (Acts 2:22 ff). Israel’s Messiah had previously appeared to the nation, manifesting "miracles and wonders and signs"; and God, through these miraculous works, had provided visible evidence to Israel concerning the authenticity of both the Messenger and the message. However, Israel had rejected the message and crucified the Messenger (Acts 2:22-23). But God had raised Him from the dead, and there were numerous witnesses to this fact (Acts 2:24, Acts 2:32; cf. 1 Corinthians 15:4-7). And not only had God raised Him from the dead, but He was, at that very time, in the heavens at God’s right hand, waiting. He was awaiting that day when His "foes" would be made His "footstool" (Acts 2:30-35). Peter, in verses thirty-four and thirty-five, quoted from Psalms 110:1, the first verse of a Messianic Psalm. And note how the Psalm goes on to read: "The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies The Lord hath sworn and will not repent [will not change His mind], Thou art a priest forever after the order of Melchizedek" (Psalms 110:2; Psalms 110:4). Events occurring on the day of Pentecost in Acts, chapter two had one purpose in view: Israel’s repentance. The Jewish people, nationwide, were called upon to change their minds. Only through this means could the nation bring about Christ’s return, bring about the continuing and complete fulfillment of Joel’s prophecy, and bring about a restoration of the kingdom to Israel. This was what the question in Acts 2:37 and the answer in the next verse involved. And the same thing can be seen over and over in the ministry of the apostles to Israel as one begins to work his way through the Book of Acts, especially through the first seven chapters. There are manifestations of supernatural signs, followed by a confrontation with the religious leaders in Israel, followed by a call to repentance; and the complete sequence is always followed by the nation remaining in unbelief, though some of the Jews hearing the message at different times believed (as the three thousand on the day of Pentecost). Repent...and Be Converted Exactly what is meant by repentance and conversion in relation to Israel during the ministry of the apostles throughout the Book of Acts? Note the message previously proclaimed to Israel in the gospel accounts, beginning with John the Baptist and continuing with Christ and the apostles; then note the continuing message proclaimed by the apostles in the Book of Acts. The message was essentially the same throughout, though, following the events of Calvary, it took on the added tone (which became a central emphasis) of the Jewish people having been "the betrayers and murderers" of Jesus (cf. Acts 2:23; Acts 2:36; Acts 3:14-15; Acts 4:10; Acts 5:28-30; Acts 7:52). But there is something often not understood -- which must be understood -- about the message proclaimed to Israel. This message, beginning with John the Baptist, was not a salvation message in the same sense that salvation by grace through faith is to be proclaimed to Jew and Gentile alike today. Rather, the message dealt with salvation in an entirely different sense. This message dealt with salvation (deliverance) in relation to the kingdom, not in relation to eternal life. Before Calvary, with Messiah present, there was a call for Israel to repent; and this was with a view to deliverance being brought to pass for the nation in the kingdom, which would be established. Following Calvary, with Messiah absent, there was again a call for Israel to repent; and this, as before, was with a view to deliverance being brought to pass for the nation in the kingdom, which would be established following Messiah’s return. In this respect, the main difference in the message proclaimed to Israel in the original offer (in the gospel accounts) and the message proclaimed to Israel in the reoffer (in the Book of Acts) was the presence or the absence of Israel’s Messiah. The conditions on Israel’s part at both times were identical: repentance and baptism (cf. Matthew 3:1-6; Acts 2:38). In the original offer, Christ was already present and could have established the kingdom; whereas, in the reoffer, Christ was absent and would have had to return in order to establish the kingdom. Thus, correctly understanding the message proclaimed to Israel in either the gospel accounts or in Acts, it’s easy to see and understand that a salvation message pertaining to one’s eternal destiny was not part of this message. This message concerned salvation (deliverance) in relation to the kingdom. But this is not to say that a message surrounding one’s eternal destiny cannot be seen in the gospel accounts or in Acts, for such is not the case at all. Even during John’s ministry, preceding Christ’s ministry, he referred to Jesus on a particular occasion as "the Lamb of God, which taketh away the sin of the world" (John 1:29; John 1:36); and this statement could only draw from Old Testament typology (e.g., Genesis 4:1-26; Genesis 22:1-24; Exodus 12:1-51) and point to the events surrounding Calvary, which would occur later. Then, that which John had expressed began to come into full focus once Israel had rejected the proffered kingdom (Matthew 12:22-32). Events in Christ’s ministry turned more toward the Cross; and, during this time, numerous things can be found in the gospel accounts and in Acts pertaining to the Cross rather than to the Crown. At the time of Israel’s climactic rejection in Matthew 12:22-32, some of the Scribes and Pharisees, who had just seen Christ perform a miraculous work, asked for a sign; but Christ, seeing that they had rejected the miraculous sign which He performed (among others prior to that time), refused their request. He told them that no sign would be given but "the sign of the prophet Jonah," which pointed to His coming death, burial, and resurrection (Matthew 12:38-40). This is undoubtedly why Jesus dealt with Nicodemus as He did following a similar rejection by the Jews (John 3:1 ff; cf. John 2:18-25). Nicodemus came to Jesus, admitting, "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles [’signs’] that thou doest, except God be with him" (John 3:2). However, Jesus, rather than dealing with the signs Nicodemus referred to, dealt with "the sign of the prophet Jonah" once again (using a parallel type). Christ first dealt with truths relative to seeing and entering the kingdom (John 3:3-13), and then He concluded with explanatory, related truths drawn from an Old Testament type, paralleling the account of Jonah. Christ drew from the account of Moses lifting up the brazen serpent in the wilderness (Numbers 21:6-9), a type of His being lifted up on Calvary, to occur not many days hence (John 3:14 ff). And the message of salvation by grace through faith can be derived from sections of Scripture such as Matthew 12:40 John 1:29; John 1:36, or John 3:3 ff, among many others. But, again, this was not part of the central message proclaimed to Israel by John, Jesus, or the disciples before Calvary; and this was not part of the same message proclaimed to Israel by the apostles (and others) following Calvary. That is to say, there was no call for the Jewish people to receive Jesus as their Saviour, in the sense of providing salvation from eternal damnation (either before Calvary in the gospel accounts or following Calvary in the Book of Acts). The call was for the Jewish people to receive Jesus as their King, One Who would save them in the sense of providing deliverance in the proffered kingdom (cf. Matthew 2:2; Matthew 21:5; Matthew 21:8-9; Matthew 21:15; John 19:14-19; Acts 2:30-36). Note a statement delivered to the Jewish religious leaders following Calvary by Peter and the other apostles in this respect: "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins" (Acts 5:30-31). The word "Prince" is Archegos in the Greek text and refers to "a Ruler." As Israel’s King He would be their Saviour, their Deliverer. But prior to Christ returning as King, Israel had to repent. Then Jesus would be sent as King to bring about deliverance (as Saviour), providing forgiveness for the Jewish peoples’ sins, with their main sin being that of crucifying their Messiah. But, again, the call for Israel to repent was not a message pertaining to eternal salvation or eternal damnation. There are things about the generation of Jews to whom the kingdom of the heavens was offered both before and following Calvary which people don’t seem to understand. This wasn’t a lost generation of Jews in need of hearing a salvation message -- no more so than the generation during Daniel’s day, or David’s day, or Jews living at any other time throughout the fourteen centuries extending from Moses to Christ. If such had been the case, the message of John, Jesus, and the apostles (both before and following Calvary) would have been quite different. It would have dealt with the issue of eternal salvation first. But it didn’t. It dealt with a kingly message first, with salvation being seen in the message in the sense of deliverance by the King in His kingdom. 1. Salvation in the Old and New Testaments It may come as a surprise for some to learn that salvation, presented in the Old Testament -- whether dealing with eternal verities or with the Messianic Kingdom -- is identical to the way salvation is presented in the New Testament. In either Testament, salvation with respect to one’s eternal destiny is entirely through Divine intervention, it is by the shedding of blood, it involves a substitutionary atonement, and a Man is revealed to be the Substitute. But salvation with respect to Christ and His kingdom is always seen in both Testaments as a separate matter, having to do with issues subsequent to those surrounding one’s eternal destiny. These are truths set forth initially in the opening two chapters of Genesis (Genesis 1:1-31, Genesis 2:1-3). Then, Scripture beyond that provides all the necessary details to fully understand this opening section. And, within subsequent Scripture, no change can ever occur from that set forth at the very beginning. Everything must remain the same throughout, which is why there can be no difference in salvation throughout Scripture -- whether relative to one’s eternal destiny or relative to deliverance in the kingdom. And that is also why correctly understanding these matters at the outset, at the very beginning of Scripture, cannot be overemphasized. If one understands matters correctly at the beginning, he will have a foundational base which will allow him to correctly understand related subject matter dealt with in various ways at later points in Scripture. But confining the discussion to salvation with respect to one’s eternal destiny -- for that must be settled first -- one thing stands out about the opening four chapters of Genesis. Not only does the foundational framework set forth in the opening two chapters deal with this matter first (which can only be the case, for this must occur first [Genesis 1:1-5]), but Scripture in the immediately following two chapters (Genesis 3:1-24, Genesis 4:1-26), as well, deals with this matter first (which should also only be expected, for, again, this is what must occur, as well as be understood, first). In Genesis 1:1-31, the beginning restoration of the ruined creation -- typifying man, a subsequent ruined creation, passing from death unto life -- occurred entirely through Divine intervention. The Spirit of God moved, God spoke, and light came into existence. The ruined material creation was completely powerless, as ruined man is today, to act in and of itself (Genesis 1:2-5). Then, in Genesis 3:1-24, dealing once again with the same subject as the opening five verses of chapter one, God began to provide additional information. Adam partook of sin to effect Eve’s redemption (as Christ was made sin to effect our redemption [2 Corinthians 5:21]), and in the latter part of the chapter God slew innocent animals and clothed Adam and Eve with skins from these animals. Thus, salvation in Genesis 3:1-24 is seen in a dual sense. It is seen through the act of a man (typifying the Man, Christ Jesus), and it is seen through the shedding of blood (typifying the shed blood of Christ). And, typically, from God clothing Adam and Eve, man is seen clothed in the righteousness of Christ. Then, in Genesis 4:1-26, salvation is once again seen in a dual sense, but from a different perspective. It is seen through the shed blood of lambs from the flock, and it is seen through the shed blood of a man himself (Abel, the one who offered the lambs to God). And this dual type looks out ahead to the act of One Person -- "the Lamb of God" putting away sin through the sacrifice of Himself (cf. Hebrews 12:24). Thus, in this chapter, additional information is provided to not only help a person understand Genesis 3:1-24 but also Genesis 1:1-5. And, when all of the material in Genesis 1:1-31, Genesis 2:1-25, Genesis 3:1-24, Genesis 4:1-26 is put together and understood, a person will possess a good grasp of salvation by grace through faith -- a salvation based entirely on the finished work of Christ, one wrought entirely through Divine intervention. Then in Genesis 21:1-34, all of the preceding is put together in one type. And for an individual to properly understand this one type (where different things in several preceding types have been put together), he must have an understanding of the individual preceding types and how they relate to one another. Only then will he be in a position to dig into the type set forth in chapter twenty-two and mine its treasures. In brief, in this chapter, Abraham offered his son on a particular mountain in the land of Moriah (a place chosen by God, where His Son, in the antitype, was to be offered 2,000 years later); and a substitutionary atonement was involved through a ram dying in the stead of Isaac (with Isaac, through the death of the ram, seen as having himself died [cf. Hebrews 11:17]). Then the preceding -- along with other places like Joseph’s experiences when he went to his brethren in Genesis 37:1-36 -- brings a person to and prepares the person for the death of the firstborn in Exodus 12:1-51. When one arrives at this chapter in Exodus, all of the necessary preliminary data has already been provided; and an individual having availed himself of this preliminary data finds himself in a position where he can properly understand the material in this chapter. Thus, a person is not to begin in Exodus 12:1-51 when studying Scripture. Rather a person is to begin in Genesis 1:1-31 and work his way through Genesis to the Book of Exodus, availing himself of all the previous data so that he can properly understand Exodus 12:1-51 (and beyond). And this is of vital importance, for this chapter in Exodus is the beginning chapter in a type which extends all the way into the Book of Joshua. This is the basic overall type which establishes the framework upon which so much of Scripture rests (cf. 1 Corinthians 9:24-27; 1 Corinthians 10:1-11; Hebrews 3:1-19; Hebrews 4:1-16; Hebrews 5:1-14; Hebrews 6:1-20), with the overall type itself resting upon the foundational framework set forth at the beginning, in the opening two chapters of Genesis (Genesis 1:1-31, Genesis 2:1-3; cf. Hebrews 4:1-9). 2. Shed Blood in the Old and New Testaments According to Scripture, Christ was slain two different times in history -- "from the foundation of the world" (Revelation 13:8) and at "Calvary" in 30 A.D. (Acts 2:23; Acts 2:36). "The foundation of the world" carries one back to the time of the restoration of the ruined creation, beginning with Genesis 1:2 b (ref. Hebrews 4:3-4). At the very beginning of man’s history, God, looking 4,000 years ahead, saw His Son as already slain. But bear one thing in mind, though Christ is seen in Scripture as "slain from the foundation of the world," He is only seen in Scripture as being "offered" at one time -- at "Calvary," in 30 A.D. (Hebrews 9:25-28). Note the reference in verse twenty-six to "the foundation of the world." The allusion is to Christ being slain at this time, though not "offered" until 4,000 years later when slain within man’s history (Acts 2:26, Acts 2:28; 1 Peter 3:18). And between these two points lie all the animal sacrifices, the "offerings," in the Old Testament. These sacrifices began with God Himself slaying animals to clothe Adam and Eve immediately following the entrance of sin into the human race; and they ended with the slaying of the paschal lambs in 30 A.D., slain by the Israelites throughout the camp at the very time that the nation was slaying the Paschal Lamb at Calvary. Thus, there is the picture. Christ was slain at the time man’s history began, preceding the entrance of sin into the human race (though not offered at this time); animals were slain immediately following the entrance of sin into the human race (for offerings), and they continued to be slain throughout the next 4,000 years (for offerings), for death had "passed upon all men" (Romans 5:12); and, "when the fulness of the time was come, God sent forth his Son," to be slain (as the offering), though already "slain from the foundation of the world" (Galatians 4:4-5). Then, tying that in with the different types once again (Genesis 1:1-31; Genesis 2:1-25; Genesis 3:1-24; Genesis 4:1-26; Genesis 22:1-24; Genesis 37:1-36; Exodus 12:1-51), it is easy to see that redemption for man is the same throughout Scripture, Old or New Testament. As stated in Hebrews 9:22, "...without shedding of blood is no remission." And this blood was to ultimately be shed by a Man -- slain from "the foundation of the world," offered 4,000 years later -- with all the bloody animal sacrifices (for offerings) lying between these two times, pointing to Christ’s sacrifice, His offering once for all. A. Atonement, Reconciliation The word "atonement" (Heb. kaphar) means "to cover." This is the word used throughout the Old Testament relative to the blood of animal sacrifices providing a covering for sins (e.g., Leviticus 16:6; Leviticus 16:10-11; Leviticus 16:16-18; Leviticus 16:20...). The blood of animal sacrifices could not do away with sins. It could only cover sins. This is why Hebrews 10:4 states: "For it is not possible that the blood of bulls and of goats should take away sins." Thus, there were continual sacrifices throughout the Old Testament, year after year; and blood from these continual sacrifices provided a covering for sins. This can easily be seen through activities on the day of Atonement when the high priest placed blood on the mercy seat. God dwelt in the Holy of Holies, above the mercy seat, between the cherubims on each end of the mercy seat (Exodus 25:21-22). The two tablets of stone, containing the broken law, were in the ark below the mercy seat (cf. Exodus 31:18; Hebrews 9:4); and, with blood on the mercy seat, when God looked toward the broken law, He saw a blood covering, not the broken law. The blood could not do away with the Israelites’ sins, but it could, and did, cover them. The shed blood of Christ though is another matter. It does not cover sins. Rather, it does away with sins. The word used in connection with Christ’s shed blood is not a Greek equivalent of the Hebrew word kaphar. Instead, the Greek word katallasso, translated "reconciliation," is used (cf. Romans 5:10-11; 2 Corinthians 5:18-21). Katallasso means, "to change," "to bring back into harmony." There is not even the slightest thought of forming a covering. Rather, the thought with reference to sin has to do with bringing back into harmony through doing away with sin, leaving nothing to cover. This is why the writer of Hebrews drew a sharp contrast between the blood of animals and the blood of Christ in this respect (Hebrews 7:1-28, Hebrews 8:1-13, Hebrews 9:1-28, Hebrews 10:1-39). And this is also why he used the expression, "put away sin," with reference to Christ’s sacrifice (Hebrews 9:26; cf. Hebrews 10:1, Hebrews 10:12). B. The Paschal Lambs, The Passover Lamb With these thoughts in mind, what was the difference between God viewing the shed blood of animal sacrifices or viewing the shed blood of His Son insofar as not seeing man’s sins was concerned? There wasn’t any difference. There couldn’t be. God didn’t see man’s sins in either instance. In the former, man’s sins were covered; God saw only the blood which covered them. In the latter, man’s sins were done away with; God saw only the blood that did away with them. God looked upon the blood in both instances -- the only thing which could cover or do away with sins. That’s why there can be no remission for sins apart from the shedding of blood. And that is also why to talk about salvation in either the Old or the New Testament apart from the shedding of blood is utter nonsense. God’s requirement for and recognition of a substitutionary atonement began at the time of Adam’s sin and can be seen throughout the Old Testament, with all the sacrifices pointing to and typifying Christ’s sacrifice. And this can perhaps best be seen and illustrated through viewing the death of the paschal lambs in Exodus, chapter twelve. Insofar as the death of the firstborn and God’s corresponding satisfaction are concerned, note that there is no difference between Jews applying the blood of the paschal lambs (by faith) to the doorposts and lintel during Moses’ day and Christians applying the blood of the Passover Lamb, by faith, today. In both instances God is seen recognizing a vicarious death of the firstborn, and in both instances, God’s satisfaction can be seen. The statement, "...when I see the blood, I will pass over you..." (Exodus 12:13), is equally true in both instances, in both type and antitype. And also note that God would have had to look upon the shed blood of the paschal lambs exactly the same way throughout the fourteen centuries (thirty-five generations) from Moses to Christ -- "...when I see the blood, I will pass over you..." God looked for the blood. That was the one criterion, the only criterion. God could only have recognized an individual, vicarious death in each generation exactly the same way; and, since the generation living when Christ was upon earth was still slaying the paschal lambs year after year, God could only have still been recognizing an individual, vicarious death and been satisfied. God looked for the blood. That was the one criterion during Moses’ day, and that could only have remained the one criterion throughout the fourteen centuries from Moses to Christ. 3. Thus... Contrary to common belief, Christ didn’t come to a lost generation of Jews -- no more so than if He had appeared to any other generation extending all the way back to Moses. The paschal lambs were still being slain year after year, with the blood being properly applied; and God could only have still looked at the blood (which covered sin) the same way that He had always looked at it. And this is exactly what the apostles recognized when carrying the message to the same generation once again following Calvary. The salvation message they carried concerned deliverance in the kingdom, exactly the same as the message which John, Christ, and the disciples had carried to Israel before Calvary. The message was being carried to a generation of Jews living on both sides of Calvary -- Jews who had applied the blood of the paschal lambs preceding Calvary but had rejected the King and His kingdom. Still though, preceding Calvary, there was a vicarious death, resulting in God’s satisfaction; and this could not be nullified. But a status of this nature was for that generation alone. Jews in any subsequent generation would be as Jews are today. A vicarious death, resulting in God’s satisfaction, could be theirs only through availing themselves of the shed blood of the Paschal Lamb. They had to believe on the Lord Jesus Christ. Thus, repenting and being converted in Acts 3:19 had to do with the Jews of that one generation changing their minds and going in a different direction. Eternal salvation was not in view, only deliverance in relation to Christ’s return and the restoration of the kingdom to Israel. And the 3,000 being "saved" on the day of Pentecost, or at times following, including Paul’s conversion (Acts 9:1-43), must be looked upon after the same fashion. Their heeding the message must be looked upon in the sense of a change of mind and a change of direction, with any thought of salvation having to do with Christ’s return and deliverance in the kingdom. They were saved "from this untoward [’perverse’] generation" (Acts 2:40), with respect to the kingdom. (And, in contrast, note Paul and Silas’ message in Acts 16:31 to a Gentile of their generation -- a jailor at Philippi, one outside the camp of Israel, one having been separated from the blood of the paschal lambs. This jailor was "dead in trespasses and sins." He was spiritually dead and in no position to hear and understand spiritual truth concerning the kingdom. He had to first pass "from death unto life" before a message concerning the kingdom could be proclaimed to him. In his case, contrasted with those in Israel, matters surrounding the death of the firstborn in Exodus 12:1-51 had not occurred; and the firstborn must die first. Thus, in response to his question concerning salvation, he was told, "Believe on the Lord Jesus Christ, and thou shalt be saved..." He had to first apply the blood of the slain Paschal Lamb. A vicarious death had to occur first -- the only means through which this man could be made alive spiritually and be placed in a position where he could subsequently understand spiritual truth concerning the kingdom.) And He Shall Send Jesus Christ was to remain in the heavens "until the times of restitution [’restoration’] of all things" (Acts 3:21). There was to be (or, will be future) repentance on Israel’s part. Then Christ would (or, will yet future) return and restore the kingdom to Israel. (The word translated "restitution" in Acts 3:21 is the same word in the Greek text translated "restore" in Acts 1:6. The word appears in a verb form in chapter one and in a noun form in chapter three, and exactly the same thing is in view both places [though in a broader sense in chapter three] -- the restoration of the kingdom to Israel. In the past, the kingdom of the heavens was in view [which would have necessitated that the kingdom covenanted to David (the earthly sphere of the kingdom) also subsequently be restored]. In the future though, only the kingdom covenanted to David can be in view; and only this earthly sphere of the kingdom can and will be restored to the nation. Israel has forfeited the right and privilege to rule from heavenly places in the kingdom. The Church is now in possession of the kingdom of the heavens; and Christians are the ones who will occupy heavenly positions of power and authority as co-heirs with Christ in the kingdom.) Israel didn’t repent throughout the time covered by the Book of Acts, and thus Christ did not return and bring about the "restoration of all things." And the day eventually came when the door of opportunity closed for Israel, and God set the nation aside for a dispensation. Israel now has to await God’s completion of His dealings with the "one new man" in Christ, which will take two days, two thousand years. But the day is coming, and is near at hand, when God will complete His dealings with the Church, remove the Church, and then turn back to Israel once again. And, during that future time, Israel, after passing through the fires of the great Tribulation, will repent. The Jews in that day, during a time of unparalleled trouble -- "such as was not since the beginning of the world to this time, no, nor ever shall be" (Matthew 24:21) -- will call upon the God of their fathers for deliverance. They will repent, change their minds, in that day. And, when they do, God will see their "affliction," hear their "cry," and know their "sorrows"; and He will come down in the person of His Son to "deliver" them (Exodus 3:2-12; Exodus 4:19-20). But one thing needs to be understood relative to Israel being delivered in that day. True, Christ will return as King to effect salvation (deliverance) in relation to the kingdom. But the Jews of that day, unlike the Jews during the time Christ was on earth the first time, will have to be dealt with first in relation to matters surrounding that set forth in Exodus, chapter twelve. Israel will first have to experience her national passover through believing on the Lord Jesus Christ, the Passover Lamb Who shed His blood for the nation. Then, and only then, can Israel be dealt with relative to deliverance with respect to the kingdom. ======================================================================== CHAPTER 56: 04.04. ACCEPTANCE BY MANY ======================================================================== 4 Acceptance by Many And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith (Acts 6:7). By the time of the events in the sixth chapter of the Book of Acts there were multiplied thousands of Jews who had believed the message being proclaimed (Acts 2:41, Acts 2:47; Acts 4:4; Acts 5:14; Acts 6:1). And Acts 6:7 reveals that "a great company of the priests" in Israel were numbered among these believers. The fact that numerous priests had received the message and were being "obedient to the faith" was undoubtedly a major cause for concern among those in Israel. After all, in the Mosaic economy, the priests were the ones standing between and representing man to God and God to man, which was done on the basis of shed blood. And, though the sacrificial system within the Mosaic economy had been fulfilled at the time of Christ’s death and the rending of the veil separating the Holy Place from the Holy of Holies, the unbelieving nation still looked at the matter exactly as the Israelites had viewed it for over fourteen centuries. However, the believing priests would have seen and understood the truth of the matter -- an understanding which, because of their previous involvement in the temple worship, would undoubtedly have come quite naturally to them. They would have known and understood that the whole sacrificial system surrounding the temple worship had been fulfilled in Christ. And having understood the true nature of Christ’s sacrifice and offering, they would also have understood the true nature of animal sacrifices which the Jews continued to offer following the events of Calvary. They would have understood that God, following the offering of His Son, no longer recognized such sacrifices. The shed blood of Christ answered to all the sacrifices within the Mosaic economy -- the blood of the paschal lambs which had been placed on the doorposts and lintel of the homes each year, the blood from multiplied thousands of animals which the priests had slain at the brazen altar at various times throughout each year, and the blood placed on the mercy seat by the high priest on the day of Atonement each year. And an increasing number of priests understanding and accepting the true nature of sacrifices within the Mosaic economy following Calvary could only have created a major cause for concern in the camp of Israel. Jewish life revolved around the temple with its Levitical priests and sacrificial system. But many of the priests -- who would be the ones to offer sacrifices at the brazen altar for the people -- had repented. That is, they had changed their minds about Christ, His sacrifice, and the message being proclaimed. And, being "obedient to the faith," they would no longer be offering sacrifices for the people at the temple. They would know that the One True Sacrifice, in fulfillment of all the Old Testament sacrifices, had been offered. And, in this respect, the statement that many priests were being "obedient to the faith" sets the stage for the climactic turning point in the Book of Acts. Immediately following is the long discourse concerning Stephen (Acts 6:8 ff). And this discourse leads to a climactic rejection by Israel (Acts 7:54-57), to the corresponding death of Stephen (Acts 7:58-60), to the subsequent introduction of Paul (Acts 7:58; Acts 8:1, Acts 8:3), to the beginning of a great persecution against the Church in Jerusalem (Acts 8:1), to the scattering of believers throughout the land and beyond (Acts 8:1), and to the beginning of the proclamation of the message beyond Jerusalem and Judaea (Acts 8:4-5). The fact that many priests were being "obedient to the faith" probably provides a (if not "the") major reason for the "great persecution" arising against the Church in Jerusalem at this particular time (Acts 8:1). Believers were scattered "throughout the regions of Judaea and Samaria" as a result of this persecution, and those scattered "went everywhere preaching the word" (Acts 8:1-4). Then Paul, a Pharisee who had been taught by Gamaliel (Acts 5:34; Acts 22:3), appears in Scripture as the central person going throughout the land seeking to put a stop to that which was happening. And Paul, "breathing out threatenings and slaughter against the disciples," was following this course of action with the blessing of the high priest in Jerusalem (Acts 8:3; Acts 9:1-2; Acts 22:5; Acts 23:6). The Message The priests of that day were mainly Sadducees, individuals who didn’t believe in a resurrection, in angels, or in spirit realities (apart from God Himself). From a theological standpoint, they would be looked upon as the more liberal branch of Judaism, as opposed to the Pharisees, who would be looked upon as the fundamental legalists (cf. Matthew 23:1-4; Acts 23:7-8). And the Pharisees and Sadducees comprised the two main religious parties in Israel at this time, with the Pharisees being, by far, the larger of the two. The statement that a great number of the priests (who would, undoubtedly, have been mainly from the Sadducean party) "were obedient to the faith" is not another way of saying that they had believed on the Lord Jesus Christ and, as a result, had been saved. Rather, these priests were part of the nation to which the kingdom of the heavens had been offered preceding Calvary and reoffered following Calvary. They were part of the nation which had been sacrificing the paschal lambs year after year. These priests were part of a larger group of priests, previously responsible for carrying out a ministry on behalf of the people at the temple, which centered around sacrifices and offerings. They understood the sacrificial system and had to themselves follow prescribed cleansing rituals in order to be in a position to act on behalf of the people (which included washings, clean garments, and shed blood [Exodus 29:1-34]). Their beliefs and practices surrounding the sacrificial system within the Mosaic economy could only have been in keeping with their ministry; and, in this respect, they would have been numbered among those experiencing a vicarious death of the firstborn preceding Calvary, resulting in God’s satisfaction. These priests had not believed on the Lord Jesus Christ to bring about something which had already occurred, i.e., the vicarious death of the firstborn, resulting in God’s satisfaction. Such would have been impossible. Death, for them, had already occurred; and God, insofar as they were concerned, was already satisfied. Rather, they had done exactly what Peter, on the day of Pentecost, had stated that the entire nation had to do in order to bring about Christ’s return and the establishment of the kingdom (Acts 2:38). And Peter, at this time, viewed the entire nation in this same light (as having appropriated the blood of the paschal lambs), exactly as Christ and His disciples had previously viewed the nation. 1. The True Issue Individuals often have a somewhat difficult time conceiving that either a Pharisee or a Sadducee could have already been saved at the time Christ was on earth with His offer of the kingdom of the heavens to Israel, or afterwards during the time covered by the Book of Acts when the kingdom of the heavens was reoffered to Israel. But this is invariably done on the basis of either the actions or the various beliefs of the Pharisees or the Sadducees. And to look upon the matter after this fashion presents a completely fallacious basis for any Scriptural teaching concerning salvation. The only proper basis for viewing the status of one’s salvation is to look at things the same way God looks at them. God looks at matters surrounding one’s salvation with respect to one thing. God looks at the death of the firstborn; and God, because of a sacrifice and shed blood, recognizes a vicarious death, through which He is satisfied. God doesn’t look for what man seems to want to see in a person at all. Rather, God looks for shed blood, setting forth a substitutionary death. This is the only thing which will result in His satisfaction. Note something, and note it well. At the institution of the Passover during Moses’ day, when the Lord passed through the land of Egypt, He looked for one thing. He looked for the blood of a slain lamb, which had been properly applied. The Lord didn’t look inside the homes of the Israelites to see what the people had done, were doing, or planned to do (which He, in His omniscience, knew). Nor did He look inside those homes to see what the Jewish people individually believed about various things -- such as what the Sadducees later believed about the resurrection, angels, or spirit realities (which He, in His omniscience, also knew). None of this had anything to do with the matter at hand. The one and only criterion was what they believed, and had done, about the slaying and application of the blood of the paschal lambs. Nothing else entered into the picture. It was as stated in Exodus 12:13, "...when I see the blood, I will pass over you..." And exactly the same situation existed when Christ was upon earth 2,000 years ago. The paschal lambs were still being slain, the blood was still being applied, God was still recognizing a vicarious death of the firstborn, and God was still just as satisfied as He had been at any other time in Jewish history, dating all the way back to the institution of the Passover during the days of Moses (or -- pertaining to sacrifices and God’s satisfaction -- at any other time in man’s history throughout the 2,500 years preceding Moses, going all the way back to the slaying of animals in Eden). It is as equally out of line with Scripture to look upon a Pharisee or a Sadducee during the time Christ was upon earth (who had availed himself of the blood of a paschal lamb) as unsaved because of his actions or certain beliefs as it is to look upon an individual today (who has availed himself of the blood of the Passover Lamb) as unsaved because of his actions or certain beliefs. And herein is the heart of where so much false teaching relative to salvation lies today. Man wants to add something to that which God has unchangeably established; man wants to see something beyond the appropriation of the blood. But God has one statement concerning the matter, and that one statement concerns the blood of slain paschal lambs in the type and the blood of the slain Paschal Lamb in the antitype: "...when I see the blood [nothing else, nothing more, nothing less], I will pass over you." That’s the way it has been since God slew innocent animals in Eden, that’s the way it has remained for the past 6,000 years, that’s the way it continues to remain today, and that’s the way it will continue to remain throughout the endless ages which lie ahead. (See Chapter III, "Restoration of All Things," for supplementary material relative to salvation in both the Old and New Testaments. Also note how going back to the Old Testament types helps, more than anything else, to clarify the issue at hand. And this is not only true in Scriptures dealing with salvation but in Scriptures dealing with any Biblical doctrine. God gave the type to help explain the antitype; and man’s failure to properly understand the antitype can, invariably, be traced back to his failure to properly understand the type. Understand the former, and you can understand the latter. This is the way God has structured His Word; and to properly understand God’s Word, man must study this Word after the fashion in which it was written, beginning with the opening chapters of Genesis.) 2. Condemnation of the Scribes and Pharisees The Pharisees emanated from the ranks of the Scribes, which is why the two are spoken of together so often throughout the gospel accounts. The Sadducees, on the other hand, emanated from the ranks of the priests. And though the Sadducean priestly party was the more liberal of the two, no group in Israel heard condemnatory words from Christ even remotely close to those heard by the fundamental, legalistic Scribes and Pharisees. But, in this condemnation, the fundamental, legalistic position of the Scribes and Pharisees was not in view; nor would the more liberal position of the Sadducees have been in view had they been the ones Christ condemned after this fashion. And if the Sadducees, instead, had done what the Pharisees did, then they would have been the ones addressed. But they hadn’t. The position which they held in Israel prevented such. It was the more numerous and influential Scribes and Pharisees who controlled the religious life in Israel. They were the ones who followed Christ about the country, seeking to discredit the Messenger and His message, presenting a false report to the people. And, controlling the religious life of the people after this fashion, in the words of Christ, they "shut up the kingdom of the heavens against [’in the presence of’] men..." They had no interest in entering the kingdom themselves, and they did everything within their power to squelch the interest of others, making sure that the nation had nothing to do with the King and the proffered kingdom (Matthew 23:13). They were the ones directly responsible for the end result of Christ’s ministry -- the rejection of the Messenger and His message, followed by the crucifixion of the Messenger. Christ laid all of this to their charge in Matthew 23:1-39. And is it any wonder that a whole chapter in Matthew’s gospel is given over to Christ’s condemnation of this ruling religious party? And is it any wonder that the Scribes and Pharisees suffered a condemnation without parallel in Christ’s ministry? They stood completely alone in this respect. They were referred to as going about the country making proselytes but, in the process, because of their erroneous ways and what they taught, making a proselyte "twofold more the child of hell [Gk., Geenna, ’Gehenna’]" than themselves. And, because of what they had done relative to Christ and His ministry, within Christ’s condemnation of them, He asked, "...how can ye escape the damnation of hell [’Gehenna’]?" (Matthew 23:15, Matthew 23:33). "Gehenna" was a place south of Jerusalem -- a ravine called the Valley of Hinnom (Hebrew word for Gehenna) -- where the refuse of the city was taken to be discarded. It was the trash dump for the city. The word Gehenna is used in the New Testament only by Christ, with the exception of James 3:6, where it is used in a figurative sense relative to the tongue. And Christ used this word during His earthly ministry, also in a figurative sense, referring to the place which would be occupied by those denied entrance into the kingdom of the heavens. This was the way Christ used the word in an early discourse to His disciples concerning the kingdom of the heavens (Matthew 5:22; Matthew 5:29-30), this was the way Christ used the word at other times during His ministry (Matthew 10:28; Matthew 18:9; Mark 9:43; Mark 9:45; Mark 9:47; Luke 12:5), and this was the way Christ used the word in His condemnation of the Scribes and Pharisees in Matthew 23:1-39 (Matthew 23:15, Matthew 23:33), immediately preceding His crucifixion. Christ’s use of Gehenna, contrary to popular teaching, has no reference to the lake of fire, the final abode of the unsaved. Rather, He used the word in the gospel accounts in one sense alone. He used the word in texts which deal with entrance into or exclusion from the kingdom of the heavens. Imagery involved in Christ’s reference to the place of refuse south of Jerusalem reflects on exactly the same teaching seen in Genesis 19:30 where "righteous" but worldly-minded Lot ultimately ended up dwelling in a cave on the mountain to which he had previously been told to escape (Genesis 19:17; 2 Peter 2:7-8), or the same teaching seen in Matthew 22:11-14 where the man appearing at the marriage festivities without a wedding garment was cast into the darkness outside. These references, as well as the references to Gehenna, have to do with the same thing. They have to do with teachings surrounding the place which the unfaithful among the saved will occupy during the Messianic Era, not with teachings surrounding eternal verities as they pertain to the unsaved. And, in the light of the preceding, Christ’s use of the word Gehenna in relation to the actions of the Scribes and Pharisees reveals something unmistakable. Christ, through using this word, made it very clear that those whom He so strongly condemned were in a position to not only enter the kingdom themselves but to also lead the entire nation in that direction. And, apart from being saved, they could not have occupied a position of this nature. (Israel’s status in this respect is why Christ, at a previous time, could call attention to "children [’sons’] of the kingdom" one day being cast "into outer darkness" [Matthew 8:11-12]. The reference was to the destiny of individual Jews in relation to, not eternal life, but the kingdom of the heavens [the kingdom, at this point in Matthew’s gospel, had not yet been taken from Israel (cf. Matthew 21:43)]; and the expression, "children [’sons’] of the kingdom," is used elsewhere in Matthew’s gospel as a reference to the saved, not the unsaved [with a particular emphasis on sonship -- referring specifically to the rights of firstborn sons -- in the kingdom (cf. Matthew 13:24-25; Matthew 13:38)]. And understanding this status of the Jewish people at Christ’s first coming will allow a correct interpretation of numerous other passages as well. Note, for example, the often misunderstood account of the rich young ruler [Luke 18:18-30]. This man, coming to Christ, asked what he must do "to inherit eternal life [lit., ’life for the age’]," not what he must do to be saved. And Christ honored and answered his question exactly as it had been asked.) The message surrounding the kingdom is for saved individuals, not unsaved individuals. The message for the unsaved centers around the blood of the Passover Lamb. Only after a person has settled this issue is he in a position to hear and understand a message concerning the kingdom. That would be to say, only after a person has been saved is he in a position to hear and understand the reason why he has been saved. Obedience to the faith The priests in Acts 6:7 were saved "from this untoward [’perverse’] generation" (Acts 2:40). And, believing the message being proclaimed and coming out of that generation, they "were obedient to the faith." The structure of the verb in the Greek text ("were obedient," an imperfect tense) points to something which these priests were continuously doing. That is, they were continuously giving heed to, they were continuously being "obedient to [following, subjecting themselves to] the faith." And ascertaining exactly what is meant by the expression, "the faith," is quite simple if one remains within the context. The expression could only refer to one thing. The message being proclaimed throughout Israel had to do with the kingdom, and these priests had believed this message and were continuing to give heed to the things contained in the message. These priests had been converted. They had repented (changed their minds), followed by baptism (Acts 2:38; Acts 3:19); and they were now numbered among those anticipating the entire nation eventually doing the same, with the restoration of the kingdom to follow (Acts 3:20-21). The expression, "the faith," had to do with the message surrounding the kingdom; and the expression is used in numerous portions of Scripture exactly the same way -- both in Scriptures covering that period when the message was still open to Israel (lasting approx. 32 years) and that much longer period which followed (to last almost 2,000 years). This was the expression which the Spirit of God used to refer to the message surrounding the kingdom when the infant Church was entirely Jewish and was centered in and around Jerusalem, and this was also the expression used for the same purpose when the Church began to spread out into the Gentile world. 1. Use through Acts into the Epistles In Paul and Barnabas’ first missionary journey, going into Asia, three cities are singled out to reveal how they dealt with converts among the Gentiles. Retracing their route, Paul and Barnabas ministered to the Christians in Lystra, Iconium, and Antioch, "Confirming [’Strengthening’]" these Christians by "exhorting them to continue in the faith..." (Acts 14:22 a). And there can be no room to question or to wonder exactly what is meant by this exhortation. The remainder of the verse provides that information: "...we must through much tribulation enter into the kingdom of God" (Acts 14:22 b; cf. Acts 16:5). Sufferings must precede glory (cf. Luke 24:26; 1 Peter 1:11; 1 Peter 2:21; 1 Peter 4:12-13; 1 Peter 5:1-4). The two are inseparably related, linked; and continuing in "the faith" involves both. Continuing in "the faith" involves the overall scope of the Word of the Kingdom. After appointing elders in these Churches (who would have had to be men possessing a knowledge of things surrounding the Word of the Kingdom, men who could have continued to teach these things to the people), they "prayed with fasting" and committed the Christians in these Churches "to the Lord." And following this, Paul and Barnabas went forth to proclaim the same message to Gentile converts elsewhere in Asia (Matthew 14:23 ff). Then note how Paul used the expression, "the faith," in several of his epistles. In 2 Timothy 4:7-8, Paul stated: "I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." Keeping "the faith" in these verses has to do with victory in the spiritual warfare throughout the pilgrim journey with a view to that which lies out ahead. It has to do with victoriously finishing the course, the race, with a view to being approved for a crown at the judgment seat (1 Corinthians 9:24-27). It has to do with patiently enduring under the present trials, testings, and sufferings, with a view to the glory to be revealed (2 Timothy 2:10-12). It has to do with denying self, taking up one’s cross, and following Christ, with a view to ascending the throne with Him in that coming day (Matthew 16:24-28; Matthew 17:1-5). The word "fought" in verse seven is a translation of the Greek word, agonizomai, from which we derive our English word, "agonize." And the word translated "fight" in this verse is from the noun form of agonizomai, from agon. A better translation of this part of the verse would read, "I have strained every muscle of my being in the good contest [the race, the warfare]..." And Paul, having governed his life after this fashion to the end ("I have finished my course"), had "kept the faith." Resultingly, a crown awaited Paul, which would be given to him "at that day," allowing him to ascend the throne and occupy a position with Christ in the kingdom. (Note also 1 Timothy 6:12 where exactly the same expression found in 2 Timothy 4:7 [straining every muscle in the present race of the faith] can be seen in a different textual setting. In 1 Timothy 6:12, a successful completion of the race is seen to be for the purpose of laying "hold on eternal life [lit., ’life for the age’ (life for the 1,000-year Messianic Era)], whereunto thou art also called..." That is, successfully completing the present race of "the faith [’faith’ in this verse is articular in the Greek text -- ’the faith’]" and, as a consequence, subsequently occupying a position with Christ in His kingdom, is that to which a person has been called. It is realizing the very purpose for his salvation.) Then note Jude 1:3 where an intensified form of the word agonizomai (epagonizomai) is used, translated "earnestly contend." Jude wanted to write about salvation by grace through faith (Jude 1:3 a), but the Spirit of God led him to write about something entirely different. The Spirit of God led Jude to write about the same thing Paul centered his epistles around, and the same thing the writers of Hebrews, James, Peter, and John also centered their epistles around. Jude was constrained to write to Christians about the importance of straining every muscle of their being with respect to "the faith which was once delivered unto the saints" (Jude 1:3 b). Jude -- as Peter in his second epistle, and as Paul on numerous occasions in his ministry and epistles -- centered his exhortation to earnestly contend "for the faith" around warnings against false teachers (cf. Acts 20:29-31; 1 Timothy 1:18-20; 2 Timothy 2:15-26; 2 Timothy 3:1-8). And these false teachers were revealed to be individuals speaking perverse things against -- not salvation by grace through faith -- but "the Word of the Kingdom," "the faith." In 2 Peter 2:19-21, men speaking perverse things against "the faith," are seen (at least, in this text) to be individuals who were knowledgeable concerning the Word of the Kingdom (the word translated "knowledge" in 2 Peter 2:20 is from epignosis ["mature knowledge"] in the Greek text, a knowledge through which they had previously "escaped the pollutions of the world" [cf. 2 Peter 1:3-4]). They understood the Word of the Kingdom and were, at one time, engaged in the race of the faith after a correct fashion; but they had turned against what they knew to be correct teaching concerning "the faith" and had begun promulgating error, misleading numerous Christians. Then those seen in 2 Timothy 3:1-8 were individuals "ever learning," but, in this ever learning process, they had never been "able to come to the knowledge [Gk., epignosis (also in 2 Timothy 2:25)] of the truth." They were men who resisted "the truth," they were men of "corrupt minds," and they were "reprobate [Gk., adokimos, ’disapproved,’ ’rejected’; (cf. 1 Corinthians 9:27 where adokimos is also used)] concerning the faith" (2 Timothy 3:7-8). These were individuals who failed to understand "the faith"; and they taught, by example, contrary to that which they failed to understand, misleading many. And they, exactly like the false teachers in II Peter and Jude, were not only looked upon as disapproved and rejected now but they would also be disapproved and rejected before the judgment seat. 2. Futuristic Use by Christ Then Christ, previously, during His earthly ministry -- looking at the end result of all the apostasy and false teaching relative to "the faith" -- had called attention to one sublime truth. The end result, caused by the working of the leaven which the woman placed in the three measures of meal very early in the dispensation (Matthew 13:33), will be a complete rejection of teachings surrounding the Word of the Kingdom by Christendom at the end of the dispensation. The leaven will work until it has corrupted the whole of Christendom, with this corruptive work centering on the Word of the Kingdom. Christ asked the question, "Nevertheless when the Son of man cometh, shall he find faith [’the faith’] on the earth?" (Luke 18:8). And the way in which the question is worded in the Greek text necessitates a negative response. The Son of Man is not going to find "the faith" being taught in the Churches throughout the land at the time of His return. Though the central message which is supposed to be taught to Christians concerns "the faith," though the central message throughout all the epistles concerns "the faith," though men like Peter and Paul wanted to stir Christians up by keeping teachings concerning "the faith" ever before them (Colossians 1:25-28; 2 Peter 1:12-15; 2 Peter 3:1-2), Christians at the end of the dispensation will be found thinking along completely different lines. Erroneous interpretation of Scripture throughout the Churches, as it relates to the Word of the Kingdom, will be rampant. The Churches, in this respect, will be Laodicean in their theology. And, as a result, the knowledge of Christians surrounding the Word of the Kingdom at the end of the dispensation will be nil, with their interest lying in other realms. And segments of Christendom, existing after this fashion, may outwardly appear to be very fundamental in their approach to Scripture. Though the "Word of the Kingdom" will form no part of their theology, their beliefs and practices may outwardly appear to line up perfectly with Scripture. But bear two things in mind: 1) True fundamentalism portends an adherence to the fundamentals of the faith, which would necessitate an adherence to the correct central teaching of Scripture; and 2) the leaven corrupting one area of Biblical doctrine can only, to varying degrees, extend over into other areas of Biblical doctrine as well (E.g., note the widely promulgated and accepted Lordship Salvation teaching. This is a false teaching surrounding salvation by grace through faith which exists under the guise of a fundamental approach to the message -- a teaching which, through destroying the gospel of the glory of Christ, has corrupted the gospel of the grace of God [by taking Scriptures having to do with the gospel of the glory of Christ and attempting to teach the simple gospel of the grace of God from these Scriptures, Scriptures which have nothing to do with this gospel].) That which has happened in Christendom is simply what the Word of God had previously stated would happen. The leaven is presently completing its work. And there is nothing whatsoever that man can do to either stop or curtail the working of the leaven. The matter is completely out of his hands. Christ alone can, and will, put a stop to the corruption being produced, but in His time. Thus, the central message directed to Christians in Scripture is not going to be taught in the Churches of the land at the end of the dispensation. This fact, along with the reason, was plainly revealed by Christ when He was on earth the first time. At such a time -- when the leaven will have completed its work, permeating and corrupting the whole of Christendom -- Christ is going to return, remove Christians from the earth, and judge Christians before His judgment seat in the heavens. And to realize the nearness of the hour, all a person has to do is lift up his eyes and look around. ======================================================================== CHAPTER 57: 04.05. REJECTION BY THE NATION ======================================================================== 5 Rejection by the Nation Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Spirit: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: Who have received the law by the disposition of angels, and have not kept it. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. But he, being full of the Holy Spirit, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him... (Acts 7:51-58 a) As there was a climactic point in the offer of the kingdom of the heavens to Israel at Christ’s first coming, so was there a climactic point in the reoffer of the kingdom following Christ’s ascension. And in each instance, reaching this climactic point resulted in a major shift in God’s dealings with Israel in relation to the proffered kingdom. In the original offer, the climactic point is seen in the events recorded in Matthew 12:1-50. Christ, in this chapter, had performed a miraculous sign in the presence of the people. He had healed a person possessed with a demon, who was both blind and dumb. And the people, seeing this miraculous sign, asked, "Is not this the son of David?" (Matthew 12:23). The way in which the question is worded in the Greek text indicates that the people were in a state of confusion. The Scribes and Pharisees had been following Christ about the country, seeking, at every turn, to speak against that which He was doing. And the people, hearing Jesus and seeing His miraculous signs on the one hand and then hearing a false report by their religious leaders on the other, didn’t know which way to turn. The question which they asked after seeing Christ heal a man possessed with a demon, who was both blind and dumb, could be better translated, "Is it possible that this is the son of David [with their thoughts leaning more toward the negative than the positive]?" And their attitude toward Christ and His ministry in this respect was undoubtedly caused by the previous influence of the Scribes and Pharisees (cf. Matthew 23:13 ff). The people of Israel at this point in Christ’s ministry, after seeing His miraculous works, could do no more than look at the validity of the Messenger and His message in the sense of "perhaps," "maybe," "possibly." And, their thoughts, more so than not, were in line with those of the Scribes and Pharisees. For, even though they left room for the possibility that Jesus was the Son of David, they didn’t really think so. Then, when the Scribes and Pharisees heard about the healing of the man possessed with a demon, who was both blind and dumb, they had a false explanation for Christ’s miraculous signs -- an explanation designed to completely discredit Christ in the eyes of the people. They simply attributed, to Satan, the power through which Christ performed miraculous signs (Matthew 12:24). Christ was performing miraculous signs through the power of the Holy Spirit, after the manner in which God exercises His power (Matthew 12:28; cf. Genesis 1:2); and the accusation of the Scribes and Pharisees was called by Christ, "the blasphemy against the Holy Spirit," something which would not be forgiven the nation of Israel for two ages -- the present age and the coming age (Matthew 12:31-32 [the word "world" in the Greek text (Matthew 12:32) is aion and should be translated "age"]). Then, immediately afterwards, the Scribes and Pharisees answered Jesus by stating, "Master, we would see a sign from thee" (Matthew 12:38). The intimation was clear. The Scribes and Pharisees had declared that the previously manifested sign was not from Christ, and they now requested to see a sign from Him. Thus, Christ responded after a fashion which was in complete keeping with their unbelief, false accusation, and ridiculing request: "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonah: For as Jonah was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth..." (Matthew 12:39, cf Matthew 12:41-45). This is where the ministry of Christ changed in the gospel accounts. Because of that which the Scribes and Pharisees had done, their attention, rather than being directed to a sign having to do with the kingdom, was directed to a sign having to do with Christ’s subsequent sufferings -- sufferings which must precede His glory. Then, later that same day, after all of this had occurred, Jesus went out of the house, sat by the seaside, and began to speak to the people in parables (Matthew 13:1 ff). Within the symbolism of the passage, the "house" refers to the house of Israel, and the "sea" refers to the Gentile nations. And Christ began to speak in "parables" because of Israel’s unbelief (Matthew 12:10-15). Israel had turned her back on the Lord, and He, correspondingly, turned His back on the nation. And, remaining within the symbolism used, Christ left the house of Israel and went to the Gentiles, pointing to things which were about to occur because of the nation’s unbelief (cf. Matthew 21:33-43). The word "parable" is simply an Anglicized Greek word -- from parabole -- which means, "to cast alongside." The reference is to one truth placed alongside of a previous truth to help explain the previous truth. Thus, parables were given to further explain previously revealed truths. However, for most of the nation, the parables would be meaningless. The people had heard but had not understood; they had seen but had closed their eyes (Matthew 21:14-15). They had rejected the previous truths. Therefore, additional truths given in the form of parables to help explain the previous truths would be meaningless to them. But for others in the nation -- those who had heard and had understood, those who had seen and had not closed their eyes (Matthew 21:16) -- the parables would provide additional information so they could better understand the message which they had previously received. They had heard (and, through parables, were about to hear more) things which "many prophets and righteous men" had desired to see, but hadn’t been allowed to see in their day (Matthew 21:17; cf. 1 Peter 1:9-12). Christ though, by going out of the house in Matthew 13:1, wasn’t through with Israel. He gave four parables outside the house (Matthew 21:18-35), then He went back inside the house and gave three more (Matthew 21:36-50). But note, even though back inside the house, Christ continued to speak in parables. Thus, His ministry, even within the house, took a sharp turn at this point. Shortly afterwards Christ called attention to the Church for the first time (Matthew 16:18), and the Cross began to move more and more to the forefront (Matthew 16:21; Matthew 17:22-23; Matthew 20:17-19). Then, shortly before the events of Calvary, Jesus, through using a parable, called attention to that which the nation had done and was about to do -- rejection, followed by crucifixion (Matthew 21:33-42). And, following this, Christ made the announcement which had been anticipated ever since the events in chapters twelve and thirteen: "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof" (Matthew 21:43). The kingdom (that part of the kingdom which had been offered, the kingdom of the heavens, here called "the kingdom of God") was taken from Israel with a view to the previously mentioned Church being called into existence to be the recipient of this offer (cf. Matthew 16:18; 1 Peter 2:9-10). And this leads into Christ’s sharp, lengthy, unparalleled rebuke of the Scribes and Pharisees -- those who sat in "Moses’ seat" and controlled the religious life of the people. They, through continually speaking against Christ’s message and miraculous signs, were the ones directly responsible for the nation’s unbelief. And, resultingly, they were the ones not only directly responsible for the nation’s rejection of the message but also for the rejection and subsequent crucifixion of the Messenger as well (Matthew 23:1 ff; ref. Chapter IV, "Acceptance by Many"). But even after Israel had rejected and slain her Messiah, God saw fit to give that same generation of Jews another opportunity to repent. Following Christ’s resurrection and ascension, God used individuals in the early Church to carry the message to Israel once again. For a period extending over approximately the first thirty-two years of the Church’s existence, Israel was given another opportunity to repent. And in this reoffer of the kingdom -- actually, quite early in the reoffer -- there was a climactic point in Israel’s rejection of the message, similar to the one seen in the original offer. As in the original offer, miraculous signs were in view; and also, as in the original offer, the religious leaders in Israel completely rejected the signs (Acts 6:8 ff). This all led to Stephen appearing before the council and calling the religious leaders’ attention to selected segments of Israel’s history from their own Scriptures, extending all the way back to Abraham. Stephen then brought his lengthy address to a close by calling their attention to one central fact. Unbelief and rejection had marked the nation’s history from the beginning, and the present generation had done no more than climax the actions of their ancestors from preceding generations. "Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Spirit: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers" (Acts 7:51-52; cf. Matthew 23:34-38). The conclusion to this message is built on several key elements in the message itself; and that which happened immediately after Stephen concluded his message -- things occurring both in heaven and upon earth -- can be understood only if one first understands Stephen’s message. And this message must be understood within the framework of the way God gave it, the same way Stephen expected the Jewish religious leaders to understand it. And this requires an element of spiritual perception. A person must see beyond the letter of Stephen’s message (beyond the mere historical content, see that of which the history speaks) in order to understand the events which occurred both in heaven and upon earth at the conclusion of this message (vv. 54ff). A fourfold description is given of Stephen in this respect. He was a man full of faith, the Spirit, grace, and power (Acts 6:5; Acts 6:8 ["faith" in Acts 6:8 should be translated "grace"]). "Faith" is simply believing that which God has to say about a matter, which portends that a person possesses a knowledge of the Word of God (cf. Romans 10:17); and "grace" is that which God is able to do, completely apart from human merit. And a person in this position, filled with the Spirit (empowering the individual), can proclaim the Word, with results following. God, completely apart from any merit on man’s part, can take His proclaimed Word and bring about the desired results. Thus, Stephen, in this position, knowing the Old Testament Scriptures to the extent that he did, could go beyond the letter to the spirit of the matter (cf. 2 Corinthians 3:6-18). He knew what the Scriptures taught, and he possessed the spiritual insight to be able to take these Scriptures and put them together after the manner in which the Spirit of God had intended that they be put together. And this is exactly what he did through calling attention to selected portions of Jewish history covering approximately 1,000 years. And he did it so well that, at the conclusion, activity both in heaven and upon earth reached an apex in relation to the message surrounding the reoffer of the kingdom to Israel. On the one hand, the heavens were opened, the Glory of God was visible, and the Son of Man could be seen standing at God’s right hand, awaiting the Jewish religious leaders’ reaction; and, on the other hand, the Jewish religious leaders showed their reaction after a manner heretofore unseen in the post-resurrection ministry of the apostles -- by slaying Stephen (Acts 7:54-60). From Abraham to Christ Stephen’s address in Acts, chapter seven, can be divided into several parts. He began with events during Abraham’s day in order to introduce God’s promise concerning a seed, a land, and an inheritance in that land (Acts 7:2-7). Then, for most of the remainder of the address, he centered his thoughts around the experiences of two individuals -- Joseph and Moses (Acts 7:8-43). And drawing the address toward a conclusion, he briefly mentioned events in Israel’s history, having to do mainly with the tabernacle and temple -- events extending from the days of Moses to the days of Solomon (Acts 7:44-51). Stephen then concluded his address by making an application which these religious leaders should have been able to easily understand, in its entirety, apart from his saying anything further. Stephen had called their attention to a sequence of events, designed in chronological order, to reveal three things: 1) Israel’s history, 2) Israel’s present status, and 3) Israel’s future. Israel’s present status and future were to be drawn from the nation’s history, and these religious leaders should have possessed enough spiritual insight with respect to their own Scriptures to do this. And, knowing that these religious leaders should have possessed this insight, Stephen brought the matter to a close after a fashion which could only have triggered the whole of the matter within their thinking. He accused them of doing exactly what their ancestors had done -- rejecting, and even slaying, those whom God had sent unto them. And, as a basis for his remarks, he had previously set before them both Joseph’s rejection by his brethren and Moses’ rejection by his brethren (Acts 7:51-52; cf. Acts 7:9, Acts 7:23-28). Then, these religious leaders, seeing what they had done in the antitype ("the betrayers and murderers" of Christ), should have easily been able to see the remainder of the matter as well (revealing Israel’s future), through seeing that which subsequently happened to not only Joseph’s brethren but also Moses’ brethren. 1. Overall Scope of Stephen’s Address Stephen’s address moves from the promise which God gave to Abraham while he was still in Mesopotamia to the building of the tabernacle during Moses’ day and to the subsequent building of the temple during Solomon’s day. It moves from the promise concerning a seed, a land, and an inheritance in the land to that day approximately 1,000 years later when the seed of Abraham is seen in the land realizing an inheritance, with a temple, within a theocracy (though not in complete fulfillment of the promise given to Abraham, but typifying a future day). The promise was given to Abraham in Ur of the Chaldees, in Mesopotamia, when he was seventy years old, five years before he departed for the land of Canaan (cf. Genesis 12:1-4; Genesis 15:13-16; Galatians 3:17-18). And, though the theocracy was established at Sinai when the tabernacle was completed and the Glory of God filled the Holy of Holies, there was no temple in the land until the days of Solomon. It was during Solomon’s reign as king over Israel that the Old Testament theocracy reached its greatest height. And the building of the temple at the greatest height of the theocracy was where Stephen drew his address to a close. In this respect, Stephen’s address, covering many types, forms one overall type. It covers the whole scope of the matter -- from the promise to the realization of the promise (though the full and complete realization is seen in the antitype, not in the type). And the fact that there would be a complete, future realization of the promise given to Abraham should have been evident to the religious leaders hearing Stephen’s address. Knowing that God would keep His promise to Abraham, they should have been able to clearly see three things: 1) the promise was not realized in its fulness during that time in history when the kingdom was at its greatest height (in the type); 2) there was, at the time Stephen gave his address, no existing kingdom in Israel; and 3) the type, set forth through events during Solomon’s day, necessitates a complete, future fulfillment in the antitype. The theocracy had been taken from Israel over six hundred years prior to the events surrounding Calvary, allowing the Gentiles to exercise governmental power and control over the earth (and this would also be within a theocracy, though under Satan, in his kingdom). However, any Jew believing that which God had promised Abraham and having any spiritual perception at all about that portended by events during the days of Solomon would know that the times of the Gentiles must have an end. Israel must be reestablished within a theocracy at some future point in time. This would be in complete fulfillment of the promise given to Abraham -- a promise which must be brought to pass; and it would fulfill the type set forth during Solomon’s reign -- a type which, in the antitype, must be fulfilled. Israel must be reestablished in the land with her King, the Temple, and the Glory. These are the two points beginning and ending Stephen’s message -- the promise given to Abraham and the theocracy during Solomon’s day. And through beginning with the promise and ending with the theocracy, Stephen called attention to the entire scope of revealed Jewish history. Then, between these two points, in order to drive the whole matter home, Stephen spent most of his discourse dealing with two individuals -- Joseph and Moses. These religious leaders, after Stephen had put the whole matter together for them, should have been able to clearly see what their own Scriptures plainly taught. They, with the spiritual perception which their position portended, should have been able to clearly see exactly what had happened, what was then happening, and what was about to happen. Stephen had outlined the whole matter, from their own Scriptures. He had laid the whole matter out for them. And, at that point, they should have been able to reflect on this sequence of Scriptures and see these things for themselves. The Spirit of God had given this complete, overall type extending from Abraham to Solomon in order to explain the complete, overall antitype And the various, individual types, making up this larger, complete type, were given for the same reason. Stephen laid before them, from their own Scriptures, that which would explain exactly what had happened, what was happening, and what was about to happen. It was all there for them to see. And, again, they should have possessed the spiritual insight to grasp the matter at this point. Their eyes should have been opened, as had previously occurred with the two disciples on the Emmaus road (Luke 24:25-31). 2. Joseph, Moses, Christ Stephen, drawing from the Old Testament Scriptures, built his discourse mainly around two points in time -- events surrounding Christ’s first coming, and events surrounding Christ’s second coming. The generation of Jews to whom he spoke had witnessed and participated in events surrounding Christ’s first coming, and they were being offered an opportunity to witness and participate in events surrounding Christ’s second coming as well, wherein the prophesied blessings lay. Stephen dealt with the time Joseph went to his brothers and was rejected. And he also dealt with that later time when Joseph again stood in the presence of his brothers, with his brothers, this time, accepting him (Acts 7:9-13). Then Stephen called attention to exactly the same sequence of events occurring in Moses’ life -- rejection at the hands of his brethren, followed by their accepting him when he appeared again at a later date (Acts 7:23-36). And the acceptance, in both cases, led into a type of that time also typified by Solomon’s day, where Stephen drew his review of Israeli history to a close. Note once again what Stephen did in this discourse. He began by laying the groundwork through calling attention to the promise given to Abraham. Then he moved through three separate parts which all ended at the same point in time -- the Messianic Kingdom. He moved through the days of Joseph, the days of Moses, and the days of Solomon. And the religious leaders, hearing this message, should have had no trouble at all grasping the whole of that which Stephen had laid out for them. The message was clear. Joseph’s brothers had rejected him, and a time of intense trouble followed. The seven years of famine which followed forced them to go to Joseph in Egypt; and this second meeting of Joseph and his brothers resulted in their accepting him, with deliverance and blessings following (Genesis 37:18-20; Genesis 41:56-57; Genesis 42:1-6; Genesis 45:1 ff). Moses’ brethren had rejected him, and a time of intense trouble followed. The bondage under the Assyrian (Isaiah 52:4) became so great that the Israelites were forced to cry out to the God of their fathers; and God, hearing their cry and remembering His covenant, sent Moses back, resulting in the people accepting him, with deliverance and blessings following (Exodus 2:14; Exodus 3:7-10; Exodus 12:1 ff). And the parallel concerning that which had happened in the antitype couldn’t be missed. The Jewish people had rejected the One Whom both Joseph and Moses typified; and, according to the types, a time of trouble could only follow (specifically, the Great Tribulation spoken of so much in the Old Testament, to occur following the present dispensation when God resumes His national dealings with Israel [though all the anti-Semitism throughout the dispensation would, in a respect, be in view]). This is exactly the point Stephen drove home at the end of his discourse. Stephen used words designed to provoke these religious leaders to the point that they would be forced to see, from their own Scriptures, that which had been done. And knowing that they would be provoked to the point of seeing this much of the matter, the hope and expectation was there that they would also go on to see the remainder as well. Between the rejection and acceptance lay trouble. Christ had been rejected, and only trouble awaited the nation. But still, even though this was set forth in the types, which couldn’t be broken, that generation was given a choice. The wrong could be rectified, and the nation could move into that prophesied era of blessings lying beyond Joseph’s rejection, beyond Moses’ rejection, and beyond Christ’s rejection. They could move into that prophesied era typified by the manifested Glory during Solomon’s day. The choice left to Israel had been echoed by Peter on the day of Pentecost (Acts 2:38) and by Peter again at a later time (Acts 3:19-26). This is what the reoffer of the kingdom of the heavens had to do with, along with all the signs, wonders, and miracles continuing to be manifested. Israel was given an opportunity to repent (the nation was given an opportunity to change its mind), followed by national baptism. Israel had rejected her Messiah, and the Jewish people were now being given an opportunity to receive the One Whom they had rejected. And, viewing the matter from the vantage point of Stephen’s discourse, blessings could follow only after acceptance. Only trouble could ensue during the interim lying between rejection and acceptance. Looking Up into Heaven Stephen simply laid out before Israel’s religious leaders exactly what God Himself had to say about the matter, exactly after the manner in which God had revealed it. And, with this in mind, is it any wonder that the heavens were opened, the Glory was manifested, and Jesus was seen standing at God’s right hand (cf. Psalms 110:1; Hebrews 1:13)? Everything was in readiness in heaven, and the decision was left to Israel’s religious leaders on earth. Had the Jewish religious leaders at this point reacted positively to the message and, in turn, led the nation in a correct direction (national repentance, followed by national baptism), Christ would have returned and restored the kingdom to Israel. 1. The Heavens Opened. Beyond Acts, chapter seven, there are only three instances in Scripture of the heavens being opened. However, only the last instance corresponds with events following Stephen’s message. The heavens were opened in Acts 10:11 to allow Peter to see a vision, revealing that God no longer distinguished between the Jews and the Gentiles in relation to the message being proclaimed (Acts 10:12-14, Acts 10:28-29; cf. Matthew 10:5-8), though it was still "to the Jew first" (Romans 1:16). Then the heavens will be opened when Christ breaks the sixth seal during the coming Tribulation (Revelation 6:12-17), allowing the earth-dwellers to see the source of the wrath coming upon the earth. Then the heavens will be opened when the "King of kings, and Lord of lords" comes forth at the end of the Tribulation to put an end to the times of the Gentiles, to reestablish Israel in her rightful place at the head of the nations, and to rule and reign over the earth for 1,000 years. Thus, only this last time that the heavens are seen opened corresponds to the heavens being opened in Acts 7:1-60. The heavens being opened following Stephen’s address anticipated the possibility that Christ would come forth, restoring the kingdom with its Glory to Israel. However, such didn’t occur because of the subsequent, climactic reaction of the Jewish religious leaders. Rather than perceiving the whole of that which Stephen had laid out before them, they apparently saw no farther than the events surrounding Calvary (Joseph’s rejection and Moses’ rejection, typifying Christ’s rejection). And, resultingly, they became infuriated to the point that they took Stephen, cast him outside the city, and stoned him (Acts 7:54-58). And, as a consequence -- though the message continued to be proclaimed, with the door remaining open for Israel to repent (continuing to remain open for almost three more decades) -- the heavens would not be seen opened again in relation to Christ’s return and the restoration of the kingdom with its Glory to Israel until that future day following Israel’s greatest time of trouble, in Revelation 19:11 ff (cf, Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24). 2. The Glory, The Son of Man The Glory was removed from Israel at the time of the Babylonian captivity (Ezekiel 10:4; Ezekiel 10:18; Ezekiel 11:22-23). And, with this captivity and the removal of the Glory, the theocracy ended and "the times of the Gentiles" began. There can be no restored theocracy during "the times of the Gentiles." But this period of time must also one day end, with the Glory and the theocracy subsequently being restored to Israel (Ezekiel 43:1-5). This is what was anticipated by the Glory being seen through the opened heavens. And the expression, "Son of man," is a Messianic title, drawn from the Old Testament Scriptures (cf. Psalms 8:4-6; Daniel 7:13-14; Hebrews 2:5-10). This expression was used by Christ on numerous occasions during His earthly ministry, referring to Himself (e.g., Matthew 9:6; Matthew 10:23; Matthew 11:19; Matthew 12:8; Matthew 13:37; Matthew 13:41). And Stephen’s use of this expression, describing to Israel’s religious leaders what he saw in heaven, was in complete keeping with its Messianic usage elsewhere. Stephen, through the opened heavens, saw the Glory of God and the Son of Man standing, awaiting Israel’s reaction to the message. A more powerful message could not have been delivered to Israel’s religious leaders. This wasn’t what Stephen had to say about the matter. Rather, this was what God had to say. And, resultingly, it could put the heavens in motion to the extent that it did. And also, resultingly, it could cause the stir on earth which it caused. On the one hand, the heavens were opened, revealing movement within the Godhead itself; on the other hand, Israel’s religious leaders on earth were so shaken that they slew the man who had called their attention to that which God had to say. (And herein is a truth which needs to be instilled within every minister, along with every other Christian, in the country. If an individual, in his ministry and witness, wants to proclaim the type message which will result in movement among those both in heaven and upon earth, there’s only one way in which it can be done. It can be done only after the same fashion that Stephen did it. This is why Paul told Timothy, "Preach the word..." [2 Timothy 4:2]. And note the context of Paul’s exhortation -- Christ’s appearance to judge man and to rule and reign in His kingdom [vv. 1-8].) Thus, with a message of the nature Stephen proclaimed, is it any wonder that the nation found itself at this climactic place, with Paul, the apostle to the Gentiles, coming into the picture immediately afterwards? Stephen’s message, with its conclusion, is the apex in the Book of Acts. The course which the nation would take for the next two millenniums was set at this point, with all the sufferings which the nation would have to endure. And, with Stephen’s death, the progression of events in the Book of Acts began to increasingly go in a completely different direction. ======================================================================== CHAPTER 58: 04.06. PAUL'S CONVERSION ======================================================================== 6 Paul’s Conversion And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, And desired of him letters to Damascus to the synagogues, that if any be found of this way, whether they were men or women, he might bring them bound unto Jerusalem. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who are thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks (Acts 9:1-5). Saul, later called Paul, is introduced in Scripture at the same time Stephen was cast out of the city and stoned by the council. Stephen had laid out before the council, from their own Scriptures, exactly what had happened, was happening, and was about to happen. And this was something which couldn’t be denied, for Stephen had simply called their attention to exactly what God had to say about the matter, exactly as God had revealed it. Then, closing his discourse, Stephen provoked the Jewish religious leaders to the point of forcing them to see what had been done, based on revelation from their own Scriptures (Acts 7:51-58). Because of that which the Jewish religious leaders had just heard, Stephen, in his closing remarks, forced the issue after such a fashion that they were left with two choices: these religious leaders could either 1) acknowledge that which they had done, or 2) they could do away with the one who had called this to their attention. They could either acknowledge being "the betrayers and murderers" of "the Just One" and repent of their act (subsequently resulting in the entire nation repenting) or they could do away with Stephen. And even though Stephen’s message moved the very Godhead in heaven to react after a fashion which anticipated the possibility that Israel would repent -- the heavens being opened, with the Glory visible and Jesus seen standing at God’s right hand -- God, in His omniscience, knew exactly what these Jewish religious leaders would do. He knew that they would reject the message and slay Stephen. And He had a particular man ready, standing by -- a man introduced at this point in Scripture for reasons known only to God at this time. Those in the council laid their clothes down "at a young man’s feet, whose name was Saul. And they stoned Stephen..." Saul was "consenting" unto Stephen’s death, and he "kept the raiment" of those who slew Stephen. (Acts 7:58-60; Acts 8:1; Acts 22:20). And not only was Saul introduced at this point in the book, but attention was immediately called to his actions. He was the great persecutor of the early Church. He "made havoc of the Church." He entered into homes (the Church met in homes in those days) and dragged Christians away, having them imprisoned and beaten. Saul was at the center of the "great persecution" arising against the Church at the time of Stephen’s death (Acts 8:1-3; Acts 22:19). But God had other plans for Saul. This was the man who, himself, would shortly be converted and subsequently experience a lifetime of sufferings for Christ’s sake (Acts 9:16). This was the man who, following his conversion, would give himself wholly over to Christ, as, prior to his conversion, he, unknowingly, had given himself wholly over to the cause of destroying the work of Christ on earth. And, accordingly, this was the man through whom God would make known the mystery, the man God had chosen to carry the message rejected by Israel to the Gentiles, and the man God had chosen to pen most of the New Testament epistles. This is why attention in the Book of Acts, shortly following his introduction, shifts to Saul. He is introduced at the end of Acts 7:1-60, his activities are outlined at the beginning of Acts 8:1-40, his conversion is recorded at the beginning of Acts 9:1-43, and by the time of the events recorded in Acts 13:1-52 he occupies the central place among Christians within God’s plans and purposes as they unfold throughout the remainder of the book. Events surrounding the termination of Stephen’s message present one of the most interesting pictures in all of Scripture. On the one hand, the heavens were opened, with the Glory visible and Jesus seen standing at His Father’s right hand, awaiting the Jewish religious leaders’ reaction to the message. And, on the other hand, Saul was standing by, for God already knew how these religious leaders would react. (Since God already knew how these religious leaders would react, some may be inclined to wonder why God would open the heavens and reveal His Glory and His Son after this fashion, intimating the possibility of something occurring which God already knew couldn’t occur. And, beyond that, God already had Saul standing by to be introduced at the time of Israel’s climactic rejection, with a view to the progression of events throughout the remainder of the dispensation going in a completely different direction, though the reoffer of the kingdom continued to remain open to Israel. The outworking of God’s plans and purposes in the preceding respect can best be understood in the light of the overall offer of the kingdom of the heavens to Israel. Preceding Calvary there was an offer of the kingdom, and following Calvary there was a reoffer of the kingdom. And the nation couldn’t possibly have accepted the offer at either time, which God, in His omniscience, knew beforehand. But, even though Israel couldn’t possibly have accepted the offer in either instance, a bona fide offer was made in both instances. And even following Stephen’s death the same bona fide offer remained open throughout the time covered by the remainder of the book, though things within God’s plans and purposes were then moving in an entirely different direction. Thus, when the heavens were opened at the termination of Stephen’s message -- with the Glory visible and Jesus seen standing -- there was a bona fide movement within the Godhead in heaven relative to the possibility of Israel repenting. Such a movement was in complete keeping with the way things had been done during the original offer and during the reoffer of the kingdom. And this was done [as other things had been done before] even though God knew [as at any time before] that the nation wouldn’t repent. This is simply the manner in which God is seen revealing Himself in Scripture. And God even revealed Himself through Paul after this fashion very near the end of that period during which the reoffer of the kingdom remained open to Israel. When Paul wrote Romans [about 60 A.D.], he said, "For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh" [Acts 9:3]. Paul’s desire to see Israel repent was so great that he was willing to himself be separated from Christ and His Glory if such could bring this to pass. Even though things were going in a completely different direction at this time, with the door for Israel about to be closed, God had still left the door open to this degree. Paul and others, ministering out in the Gentile world, were still, in accord with Romans 1:16, going "to the Jew first" in every city where their ministry carried them. This was in complete keeping with God’s plans and purposes, though this was also with a view to something which couldn’t happen. And, even though it couldn’t happen, they ministered after a fashion expecting that it could, and possibly would, happen. Again, this is simply the manner in which God is seen revealing Himself in Scripture. And it is not so much for man in his finite wisdom to understand as it is for man in his finite wisdom to believe.) Paul -- A Type The conversion and subsequent ministry of Paul forms a dual type. One facet of the type is revealed at the outset of God’s dealings with Paul in the Book of Acts, and the other facet of the type is revealed toward the end of Paul’s ministry in his first letter to Timothy (Acts 9:1 ff; 1 Timothy 1:15-16). The first type reflects back on Stephen’s message, setting Paul forth as a type within the framework of that which Stephen had called attention to through drawing from several different types; and the second type reflects back on Paul’s ministry, setting Paul forth as a type within the framework of his calling. And only an omniscient God -- One able to see the future as well as He could see the past and present -- could take a man such as Paul and, from his experiences and actions, establish a dual type of this nature. But this is only a very minute part of the typical structure of Scripture. God, throughout His Word, beginning with Adam, has taken individuals, and, within the framework of His omniscience and sovereignty, has brought things to pass within their lives after such a fashion that He could later use these things to teach His people great spiritual truths. And the experiences of these individuals, forming types, must present teachings which are completely harmonious, one with the other. The Word of God, in this respect, has been structured after an intricate, detailed fashion which defies all human understanding. It is spiritual in its structure, given by the infinite God, through the Spirit, and totally beyond finite, human comprehension; and it must be interpreted by the Spirit Who gave it, as He takes spiritual things one place and compares them with spiritual things at another place. Anyone, saved or unsaved, can see the "letter" of Scripture. But only a saved person who allows the indwelling Holy Spirit to lead him "into all truth" can possess the type spiritual perception which will allow him to move from the "letter" to the "spirit" of the Word, correctly viewing that which is spiritual. Scripture must be compared with Scripture, under the leadership of the Spirit of God. The Spirit, Who gave the Word, must be allowed to open this Word to a Christian’s understanding through "comparing spiritual things with spiritual" (cf. John 16:13-15; 1 Corinthians 2:9-16; 1 Corinthians 3:1-2). And one form of the spiritual manner in which the Word has been given can be seen in Paul’s conversion and subsequent ministry. Paul’s conversion followed Stephen extensively dealing with various types (forming one overall type) from the Old Testament, in relation to the message concerning the kingdom and Israel; and Paul’s conversion preceded that which God was about to do within His plans and purposes, in relation to the message concerning the kingdom and the Gentiles. And, in keeping with the timing and reason for Paul’s conversion, God, as He brought matters to pass, did two things: 1) He, through Paul’s conversion, formed one type by reflecting back on that which Stephen had brought out in his message; and 2) He, through Paul’s calling, would form another type by reflecting on things which were about to occur within the framework of His plans and purposes. The first type was in relation to Israel, and the second would be in relation to Christians. 1. In Relation to Israel Stephen, during the course of his message, began with God’s promise to Abraham and ended with God’s fulfillment of this promise during Solomon’s day (though the complete fulfillment is seen, not in the type through activities brought to pass in Solomon’s day, but in the antitype through activities which will be brought to pass in that coming day following Christ’s return). But Stephen also dealt with other types lying between these two points in his complete message, types which carry a person to the same goal, to the Messianic Kingdom. He dealt extensively with the experiences of Joseph; and then he also dealt extensively with the experiences of Moses, leading into those of his successor, Joshua. That which had just occurred in Israel -- the rejection of Israel’s Messiah -- was set forth in the experiences of both Joseph and Moses. And that set forth in the experiences of Solomon, concluding Stephen’s message, was also previously set forth in additional experiences of both Joseph and Moses -- experiences following the time of their acceptance by their brethren (concluded, in Moses’ case, with the experiences of his successor, Joshua). Then, when God began to deal with Paul, He set forth these same concluding truths again within the framework of Paul’s conversion. God, through Paul’s conversion, set forth once again a type of Israel’s future conversion. Even though Israel had rejected that which had been set forth several different ways in Stephen’s message (blessings to follow the rejection and sufferings, associated with Israel’s future conversion), God set the matter forth once again in the person through whom He was now about to deal because of Israel’s rejection. God, because of Israel’s rejection, turned to Paul, the man whom He had chosen to carry the message surrounding the kingdom to the Gentiles. But in Paul’s very conversion, God showed the end of that to which Stephen had referred, though an entire dispensation lasting approximately 2,000 years would elapse before these things could occur. In the very conversion of the man whom God had chosen as the apostle to the Gentiles (with a view to Israel being set aside for the remainder of the dispensation), God showed the end of the matter in relation to Israel. God showed exactly what would happen to Israel at the end of the present dispensation, exactly as Stephen had shown the Jewish council, exactly as the Old Testament prophets had foretold. Paul was saved through Christ’s personal appearance, through Christ personally revealing Himself to him. This same type was previously seen through both Joseph revealing himself to his brethren a second time (Genesis 45:1 ff) and Moses revealing himself to his brethren a second time (Exodus 4:19 ff). And all three types point to that coming day when Christ will reveal Himself to His brethren a second time (Zechariah 12:10-14; Zechariah 13:6-9; Revelation 1:7). Paul, in the type, was saved as the apostle to the Gentiles, the one who would carry the message concerning the King and His kingdom to all the Gentile nations. And, in the antitype, this is exactly what will occur following Israel’s national conversion. Israel, in accord with the nation’s calling, will carry God’s message to all the Gentile nations. The Jewish people will carry the identical message which Joseph’s brothers carried in the type, following Joseph’s revelation to them -- "Joseph is yet alive, and he is governor over all the land of Egypt" (Genesis 45:26). Carried over into the antitype that would read, "Jesus is yet alive, and He is Governor over all the earth." And they will carry the identical message which Moses’ brethren were to carry following his second appearance to them. Once they had been established in the land, within a theocracy, they, in fulfillment of their calling (Isaiah 43:1-10), were to carry God’s message to the Gentile nations of the earth. Exactly when will all this occur? God revealed once again, immediately following Paul’s conversion, the answer. It will occur after two days, on the third day (Acts 9:9). (The exact wording of Acts 9:9 states that Paul was without sight for "three days." But note the exact wording of several other related texts. Jonah was in the belly of the fish "three days and three nights," as Christ was in "the heart of the earth" this same length of time [Jonah 1:17; Matthew 12:40]. Christ though, as Israel will be yet future, was raised "on the third day" [Matthew 16:21; Matthew 17:22-23; Matthew 20:17-19; Luke 24:21; Luke 24:46], which means that Jonah [a type of both Christ and Israel] had to also be raised on the third day. Both Hosea in the Old Testament and John in the New reveal that Israel’s blindness will be lifted [synonymous with Israel, as Jonah, being removed from the place of death] after two days, on the third day [Hosea 5:15; Hosea 6:1-2; John 11:6-7; John 11:43-44; cf. Romans 11:25-26; 2 Corinthians 3:14-16]. Thus, when dealing with Paul as a type, the same thing must be said relative to the length of time Paul remained blind, with his sight then being restored. As a type of Israel, he was blind for three days, with his sight then being restored [Jonah 1:17]; but also, as a type of Israel, it was after two days, on the third day that his sight was restored [Hosea 5:15; Hosea 6:1-2]. Viewing "three days" and "on the third day" as synonymous after this fashion is in complete keeping with the way God has established matters in the Old Testament and carried them over into the New [cf. Genesis 40:13; Genesis 40:20; 1 Samuel 30:12-13; 2 Chronicles 10:5; 2 Chronicles 10:12; Esther 4:16; Esther 5:1; Jonah 1:17; Matthew 12:40]. Only through reckoning time within a given sequence of days, as God has established time, can statements that Christ was raised "on the third day" be reconciled with statements that He was raised "after three days" [cf. Matthew 27:63; Mark 8:31; Luke 24:7; Luke 24:21; Luke 24:46; 1 Corinthians 15:4]. And the same statements are seen in Scripture relative to Israel’s future restoration as well.) Then note one additional thing about Paul’s conversion. Paul’s immersion in and filling with the Spirit, following his conversion, was connected with Joel’s prophecy and its fulfillment. Immediately following the time that his sight was restored -- after two days, on the third day -- Paul was "filled with the Holy Spirit"; and he then "arose, and was baptized" (Acts 9:17-18). The word used for "fill" -- being filled with the Spirit -- in verse seventeen is pimplemi. And this is the same word which the Spirit had previously used in chapter two relative to the disciples being filled with the Spirit on the day of Pentecost, resulting in a beginning fulfillment of Joel’s prophecy at the time that the message surrounding the reoffer of the kingdom began to be proclaimed to Israel. (Ref. Chapter I, "Continuing from the Gospels," for a discussion of the Greek words pimplemi and pleroo in relation to Joel’s prophecy and Christians today.) In effect, through using pimplemi relative to the work of the Spirit at the time of Paul’s conversion, God showed two things: 1) the offer of the kingdom still remained open to Israel, with Joel’s prophecy still continuing to be fulfilled; and 2) Joel’s prophecy (though not being fulfilled today, for God is not presently dealing with Israel) will be fulfilled in its completeness at the time of the fulfillment, in the antitype, of Paul’s conversion -- at the time of Israel’s future conversion, following the two days of the present dispensation, on the third day. 2. In Relation to Christians The additional type which God established through Paul’s experiences had to do with God’s longsuffering in His dealings with Paul, mainly in relation to the manner in which God dealt with Paul following his conversion experience in Acts, chapter nine. This type, in connection with God’s longsuffering, had to do with Paul’s calling as the apostle to the Gentiles. And, within this calling, it had to do with the manner in which Paul conducted his life (because of that which he knew lay out ahead), the resultant sufferings which he endured, and the resultant glory which would follow. "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting" (1 Timothy 1:15-16). God established within the person of Paul a "pattern [Gk. hupotuposis, referring to ’an original type,’ ’a prototype’]. And God, in the person of His Son, had been longsuffering toward Paul, establish ing this prototype. Though God had been longsuffering toward Paul in his pre-conversion days (as Paul went about seeking to destroy the work of Christ on earth), the text centers on God’s longsuffering relative to Paul in his post-conversion days. That is, the prototype established in the person of Paul has to do with both, but the text and context center more specifically on the latter. And through His longsuffering in this respect, God established an original type which the Spirit could later use to teach Christians "the deep things of God" surrounding their calling (1 Corinthians 2:10). In the verses immediately preceding this section in I Timothy, Paul referred to "the glorious gospel [lit., ’the gospel of the glory’] of the blessed God," which had been "committed" to his trust. And Paul then expressed thanks unto the Lord for empowering him, counting him faithful, and calling him into the ministry, though he had previously been "a blasphemer, and a persecutor, and injurious [injurious with respect to ’violence’]." But the grace which God had showed toward Paul "was exceedingly abundant," looking completely beyond what man had done or was able to do to that which God was not only able to do but would do (1 Timothy 1:11-14). Then, in the verses immediately following this section in I Timothy, Paul first referred to "the King eternal..." to Whom "be honour and glory forever and ever." Then he charged Timothy concerning the spiritual warfare and the necessity of believing and being spiritually aware of the issue at hand, which was in complete keeping with that which the Spirit of God had previously revealed through the prophets. And Paul’s charge in this respect was with a view to the faith -- "which some having put away concerning faith [lit., ’concerning the faith’] have made shipwreck" (1 Timothy 1:17-20). The whole of the matter in 1 Timothy 1:11-20 involves Paul set forth as a pattern, an original type, a prototype, of how individuals, after they have believed on the Lord Jesus Christ, can govern their lives in order to one day come into a realization of the hope of their calling. It has to do with Paul set forth as the pattern which Christians can follow if they, as Paul, would one day realize the purpose for their salvation. Paul was a driven man. He, on the basis of that which had been revealed to him, looked out ahead and saw a goal; and he was completely, totally obsessed with reaching this revealed goal. Attaining to this goal governed everything brought to pass in the course of his ministry. Paul had been commissioned as the apostle to the Gentiles to carry the gospel of the glory of Christ to Christians throughout the Gentile world. And his thoughts were centered completely in this realm, in the realm of his calling. And though Paul, during the course of his ministry, often dealt with the unsaved and had to begin with the simple gospel of the grace of God (e.g., Acts 16:30-31; Acts 20:24; 1 Corinthians 15:3-4; cf. 1 Corinthians 2:2), this was not the central focus of his ministry. Rather, the central focus of Paul’s ministry -- that to which he had been called -- had to do with the gospel of the glory of Christ (as seen in 1 Timothy 1:11-20, along with numerous other places throughout his epistles). This was the realm upon which his every thought was constantly focused. This was the realm upon which his entire ministry centered. Paul looked out toward that coming day when Christ would ascend the throne; and, knowing that the very purpose for his salvation had to do with ascending the throne with Christ in that coming day, Paul did two things: 1) Paul governed his own life accordingly, and 2) he sought to instruct and exhort other Christians to govern their lives after the same fashion, for the same reason (cf. Ephesians 1:15-18; Php 3:7-21; Colossians 1:23-29). And God set Paul forth as a pattern, an original type, a prototype, in this respect (cf. Php 3:17-19; 2 Timothy 1:13). His life, because he had given himself wholly over to Christ and the Spirit’s leadership, was one of suffering, rejection, physical and spiritual abuse, imprisonment... (2 Corinthians 11:23-27). But it was also one of corresponding involvement with "the care of all the churches" (2 Corinthians 11:28) and one wherein he could say toward the end of his journey: "I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge shall give me at that day: and not to me only, but unto all them also that love his appearing" (2 Timothy 4:7-8). God, in the person of Paul, has set forth His example, His prototype. Paul’s life was given over entirely to fulfilling that to which he had been called. The personal cost, in his eyes, was immaterial. He took exactly the same attitude toward sufferings in his ministry which Christ had taken toward sufferings at Calvary (Hebrews 12:2). Achieving the goal would be worth any sufferings or persecution which he would have to endure. And his interest, far from being in himself alone, was equally, if not more so, in seeing that Christians within the scope of his ministry achieved this same goal as well (cf. Acts 20:25-32). Paul -- The Apostle to the Gentiles Paul was saved to carry the message which Israel had rejected to Christians throughout the Gentile world (though there were no Christians in the Gentile world at that time). The message had gone to the Samaritans at the time of the dispersion following Stephen’s death (Acts 8:5), but this message was carried to the Gentiles only following Paul’s conversion. Those in the household of Cornelius were the first Gentiles to hear the message, though this message came from Peter’s lips rather than from Paul’s (Acts 10:34-48). But Peter, within the next three chapters of the book (Acts 11:1-30, Acts 12:1-25, Acts 13:1-52), would gradually be replaced by Paul as the central person through whom God would carry out His plans and purposes in the early Church. "The gospel of the circumcision" had been committed to Peter; but now Paul had been called forth to carry the gospel to the "uncircumcised" (Galatians 2:7; cf. Acts 9:15; Acts 26:13-20; Romans 11:13). Thus, there is a transition in central personages, from Peter to Paul, at this point in the book. (It is often taught that the eunuch from Ethiopia in Acts, chapter eight was a Gentile from that part of the world. However, this cannot be correct, for the message was not carried beyond Samaria, to the Gentiles, until later [in Acts 10:1-48]. The eunuch in chapter eight, to whom Philip proclaimed truths concerning Christ from Isaiah, chapter fifty-three, could only have been a Jew living in Ethiopia who had been to Jerusalem to worship [as those Jews from "every nation under heaven" on the day of Pentecost in the second chapter of the book].) 1. Because of Israel’s Rejection In the original offer of the kingdom of the heavens to Israel in the gospel accounts there was a climactic rejection by Israel, recorded in Matthew 12:1-50. And it was only following this climactic rejection that the calling into existence of the Church came into view in Christ’s ministry (Matthew 16:18). The same thing can be seen in the reoffer of the kingdom of the heavens to Israel, though from a different perspective. There was a climactic rejection by Israel in chapter seven, and this was immediately followed by a heretofore unseen individual being introduced. Paul, the one whom God had chosen to carry the message to the Gentiles, was waiting in the wings. The Church was God’s new entity on earth to carry God’s message to the Gentiles (though God’s command was to carry the message "to the Jew first" so long as the offer of the kingdom remained open to Israel). And Paul was the central person within this new entity -- the one whom God had chosen -- to lead those comprising this new entity in a correct direction at the beginning. Paul was to set the course which Christians comprising the Church at the time of and following his conversion were to take, and he was to be the prototype set forth by God to show how other Christians, as well, should conduct their lives as they moved in this direction. And not only was this the case, but Paul was the one through whom God had chosen to make known all the various things surrounding the message being carried to the Gentiles -- things encompassed within the scope of the mystery (Ephesians 3:1-11). Then, beyond that, Paul was correspondingly the vehicle through whom God would, by means of His revealed Word, communicate to the Church the numerous things surrounding the ministry to which He had called Paul. God would use Paul to write thirteen epistles (fourteen if he wrote Hebrews). And these epistles, along with the general epistles, would reflect on preceding revelation and provide all the various God-given facets of information surrounding the offer of the kingdom of the heavens to the Gentiles. 2. The Course of the Dispensation Set From the moment that the Jewish religious leaders rejected Stephen’s message and "ran upon him with one accord," placing their clothes "at a young man’s feet, whose name was Saul," and "stoned Stephen" (Acts 7:57-59), the course of the dispensation was set. God, from this point forward, though the door still remained open for Israel to repent, would begin to work with and through Paul. From this point forward, the progression of events would increasingly go in a completely different direction. From this point forward, the focal point for the message would be the Gentile world. And because of the man whom God had chosen -- a man wholly given over to fulfilling his calling -- this message would be carried throughout the Gentile world during the short course of the next three decades (Colossians 1:5-6; Colossians 1:20-23). ======================================================================== CHAPTER 59: 04.07. PAUL'S IMMEDIATE MESSAGE ======================================================================== 7 Paul’s Immediate Message And straightway he preached Christ in the synagogues, that he is the Son of God. But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. And after that many days were fulfilled, the Jews took council to kill him... And they watched the gates day and night to kill him (Acts 9:20-24). Paul, traveling from Jerusalem to Damascus, carried "letters" from the high priest in Jerusalem. These letters were addressed to "the brethren" (to the Jews in the synagogues in Damascus); and they gave Paul the authority, as the official agent of the Sanhedrin, to carry out the task at hand. These letters would be recognized by the Jews in Damascus as official documents, allowing Paul the freedom to find, bind, and take back to Jerusalem any individuals which he found in Damascus "of this way" (cf. Acts 9:1-2; Acts 22:4-5; Acts 26:10-12). Paul though was converted enroute to Damascus through Christ’s personal appearance to him. And following his immersion in and being filled with the Spirit, he spent several days with the Christians he had come to Damascus to bind and take back to Jerusalem. Then, immediately afterward, he went to the synagogues in Damascus, but not with reference to the letters which he carried. Rather, he went to the synagogues to proclaim that which he himself had come to realize -- that Jesus was the Son of God, the very Christ (Acts 9:1-22). This astonished those who heard him, for they knew what he had been doing and the original intent of his journey from Jerusalem to Damascus. And, because of that which he was now doing, the Jews in Damascus "took counsel to kill him" (Acts 9:20-23). But, unlike Stephen’s ministry which had come to an end following his proclamation of this same truth, the Lord was just beginning to work through Paul. Some of the Christians in Damascus lowered Paul over the city wall in a basket (since the city gates were guarded), and Paul then traveled to Jerusalem and sought to "join himself to the disciples" there. But, prior to Barnabas’ intervention on Paul’s behalf, explaining what had happened at Damascus, the Christians in Jerusalem were afraid of him (Acts 9:24-27). Afterward, Paul began to speak "boldly in the name of the Lord Jesus" in Jerusalem, resulting in some of the Christians in the city having to take him to Caesarea and then send him to Tarsus, outside the land of Israel (Acts 9:28-30). And it was after this that the Lord led Paul into Arabia and personally taught him -- over a period lasting possibly as long as three years -- the message which he was to carry to the Gentiles (Galatians 1:11-18). Note in the Book of Acts that Paul is conspicuously absent during the period extending from verse thirty of chapter nine to verse twenty-five of chapter eleven. And this period not only covers several years but events occurring during this period open the way for Paul, at the end of this period, to be reintroduced and begin the ministry to which he had been called. During this period, the message had begun to be carried to the Gentiles (Acts 10:1 ff); and once Paul had been taught the various things about the message which he was to carry to the Gentiles, then he is reintroduced in the book and replaces Peter as the central person in the early Church through whom God would then continue His work (Acts 13:2 ff). Peter had been God’s chosen spokesman to carry the message to the Jews; but, with Israel’s climactic rejection after hearing Stephen, there was a shift within God’s plans and purposes from the Jews to the Gentiles; and attention at this time immediately turned to Paul, who was God’s chosen spokesman to later carry the message to the Gentiles (cf. Galatians 2:7-8). And, though the door still remained open for Israel to repent, with the message, of necessity, still going "to the Jew first," it was now "also to the Greek [Gentile]" (Romans 1:16). Following Stephen’s death, the emphasis shifted from Peter’s ministry to Paul’s ministry (though Paul hadn’t even been converted at this time, and his main ministry would not begin for several years). The emphasis shifted from the reoffer of the kingdom to Israel to an offer of the kingdom to the Gentiles (saved Gentiles, Christians), though, again, the message was still "to the Jew first." (In order to see the proper sequence of different things which have been briefly covered in the preceding several paragraphs, the remainder of this chapter will deal with Paul’s ministry immediately following his conversion, the next chapter [Ch. VIII] will deal with "the mystery" opened up and revealed to Paul by the Lord in Arabia, and several following chapters [particularly Chs. IX, X, and XII] will deal with Paul’s ministry after his return from Arabia. Paul’s ministry within the scope of his calling -- as the apostle to the Gentiles -- is seen only following his return from Arabia, for this ministry had to do with "the mystery" revealed to him while in Arabia [cf. Galatians 1:11-18; Ephesians 3:1-11; Colossians 1:20-29]. Paul’s ministry immediately following his conversion [a relatively short ministry] was to Israel, with the kingdom of the heavens in view; and following his being taught by the Lord in Arabia, his ministry [covering several decades] was to the Gentiles -- though, still "to the Jew first" -- with the kingdom of the heavens in view. The whole of the New Testament has to do with a message surrounding the kingdom of the heavens. This message is introduced in the gospels [derived from the Old Testament Scriptures], continued in Acts, then continued in the epistles [both the Pauline and general epistles], and then realized in the Book of Revelation. Salvation itself is looked upon in two main senses in the New Testament: 1) Man passing from death unto life [being brought back into a position wherein he can realize the purpose for his very existence -- to rule and reign (Genesis 1:26-28)], and 2) man ultimately coming into a realization of the purpose for his very existence [occupying a position with Christ in the kingdom]. The message to Israel in both the gospel accounts and the Book of Acts centers around the latter, not the former. The message was directed to a people to whom God had, during Moses’ day, given the passover lamb; and these people -- the Jewish people -- had been sacrificing and applying the blood of the paschal lambs year after year throughout the centuries from Moses to Christ. However, the message going to the Gentiles, or to any generation of Jews living beyond the time when the kingdom of the heavens was originally offered and then reoffered to Israel, is another matter entirely. The bearer of the message would have to begin with the former -- the simple gospel of the grace of God. Only then could a message surrounding the kingdom of the heavens come into view [ref. Chs. III, IV, "Restoration of All Things," and "Acceptance by Many"]. These things, along with a new creation "in Christ" being in view [with the Jew and the Gentile together in one body], is why Paul had to be taken into Arabia and receive extensive instructions from the Lord concerning the message which he had been called to proclaim. And if a person doesn’t come into some understanding of the overall proclamation of the message surrounding the kingdom of the heavens -- beginning with Israel and progressing to the Gentiles, with the kingdom ultimately being realized -- that person will fail to understand the main purpose of salvation and the main message of the New Testament, whether in the gospels, Acts, the epistles, or the Book of Revelation.) God’s Son, The Christ Paul, at the time of his conversion, was a Jew who had been well trained in the Old Testament Scriptures. He had previously sat at the feet of Gamaliel, one of the great teachers of the law of that day (Acts 22:3; cf. Acts 5:34). Paul understood the "letter" of Scripture; and once his blindness had been lifted, his prior training allowed him to easily see -- from the very Scriptures which he had studied over the years, Scriptures which he knew -- exactly what had happened, what was presently happening, and what would happen should Israel repent. Paul didn’t have to spend time studying the Scriptures to know that Jesus was the Son of God, the very Christ. He didn’t have to spend time studying the Scriptures to know the things surrounding that which Stephen had previously tried to get the religious leaders in Israel to see. Paul knew the "letter" of Scripture and could now easily see that of which the "letter" spoke, within its correct spiritual framework. And after being immersed in and filled with the Spirit and spending several days with the Christians in Damascus, he immediately went into the synagogues of the city and preached Christ -- "that he is the Son of God," "proving that this is very Christ" (Acts 9:20-22). He confounded the Jews, showing them from their own Scriptures (using the Scriptures to prove) the exact identity of the One Whom they had rejected and crucified. Had Paul been called as another apostle to carry the message to Israel, there would have been little need for the Lord to later take him aside for an extensive period to teach him the message which he was to proclaim. Paul was already preeminently qualified for a ministry of this nature to Israel. But he was far from qualified for the ministry to which he had been called, for this ministry involved going to a people "having no hope, and without God in the world." And aside from that, it involved "a remnant according to the election of grace." Then, including both those without God and those within the remnant, it involved what is called in Scripture, "the mystery" (cf. Romans 11:5; Ephesians 2:12; Ephesians 3:1-11). Israel was about to be set aside, and God was about to deal solely with the one new man "in Christ" for almost two millenniums before resuming His dealings with Israel. This one new man "in Christ" would be comprised of those taken mainly from among the Gentile nations (though "a remnant according to the election of grace [believing Jews]" would be included), and Paul was called forth as the person through whom God would communicate truths having to do with the message surrounding the kingdom as it would pertain to this new creation during the interim (cf. 2 Corinthians 5:17; Galatians 1:11-12; Galatians 3:26-29). Thus, Paul’s ministry to Israel following his conversion was relatively short, for God had other plans for Paul. But, though short and not his main calling, it was perfectly in keeping with the ministry of others to Israel which had preceded and it was perfectly in line with his own ministry to the Gentiles which would follow. 1. The Message Paul’s proclamation of Jesus in the synagogues of Damascus as "the Son of God," the "very Christ" (Acts 9:20; Acts 9:22) was a message carrying a prevalent basic Scriptural thought surrounding Sonship. It had to do with the position which Christ held relative to the government of the earth. It was a message concerning Christ and the proffered kingdom. "Sonship" implies rulership (cf. Matthew 3:17; Matthew 4:3-8; Matthew 17:5; 2 Peter 1:17). Sons alone occupy positions of rulership within God’s kingdom. That’s the way it has always been, that’s the way it presently exists, and that’s the way it will always continue to exist. Satan, the incumbent ruler over the earth (the ruler which God placed over the earth in the beginning, the only ruler this earth has ever had), is a son of God; and angels ruling under him are also sons of God. Angels are sons of God because of a special creative act of God. And an angelic rule of the nature which Satan holds is not peculiar to just this earth, one province in God’s kingdom. This is a form of rule which exists on provinces throughout God’s kingdom, apparently not only in our own galaxy but in other galaxies created and placed throughout the entire universe over which God exercises governmental power and control (Job 1:6-12; Job 2:1-7). Satan is "the anointed [’messianic’] cherub," placed by God "upon the holy mountain of God," though one day to be cast out of this "mountain" (Ezekiel 28:14-16). (The "cherubim" [singular, "cherub"] are first mentioned in Scripture in connection with the earth’s government, establishing an unchangeable way -- a first-mention principle -- in which angels designated by this name are seen throughout Scripture. They are first seen in Scripture guarding the entrance to the garden in Eden following man being driven from the garden because of sin. They were placed as guardians to prevent man from reentering the garden, in his fallen state, and eating of the tree of life -- the tree which would have provided [and will yet future provide] the wisdom and knowledge for man to rule and reign over the earth. And a "mountain" in Scripture signifies a kingdom. Satan, in his unfallen state, was given a kingdom [this earth], and he was placed, by God, in the position of the messianic angel [the ruling angel] over this "mountain," this kingdom [Ezekiel 28:14].) Satan though, the appointed ruling angel over one kingdom in the universe, rebelled against the One Who had placed him in this position. He sought to exalt his throne and become "like the most High," i.e., he sought to rule all the kingdoms of the universe rather than just the one kingdom over which he had been placed (Isaiah 14:13-14). And, as a result, judgment was pronounced upon Satan (Isaiah 14:15-17; Ezekiel 28:15-19), and his kingdom was reduced to a state of complete ruin (Genesis 1:2 a). But Satan himself and the angels who accompanied him in his rebellion continued to reign, though over a ruined kingdom. A principle of Biblical government necessitates an incumbent ruler, though he may have disqualified himself, to continue holding his position until his God-appointed replacement is not only on the scene but ready to assume the reins of governmental power and authority (e.g., 1 Samuel 15:1-35 - 2 Samuel 1:1-27). God has reserved to Himself the right and power to remove one ruler and position another ruler within His kingdom after this fashion (Daniel 4:17-32; Daniel 5:17-21). Scripture opens with one brief statement concerning God, in the beginning, creating the heavens and the earth; and this is followed by one brief statement concerning the earth being reduced to a ruined state (Genesis 1:1-2 a). Then Scripture continues with a detailed account (though brief) of how God restored the ruined province within His kingdom over a six-day period at a later point in time (Genesis 1:2-25). And immediately following the restoration of the ruined province, on the same day that God completed his restorative work, he created man, for a revealed purpose. The material creation was restored with a view to man’s creation, and man was created for the purpose of replacing the disqualified, incumbent ruler, Satan (Genesis 1:26-28). But, though the first man, Adam, was present -- a son of God, because of God’s special creative act (which Adam had to be in order to fulfill the purpose surrounding his creation [cf. Luke 3:38]) -- God didn’t immediately remove Satan and place Adam in his position. Rather, God allowed the fall to occur, leaving the man disqualified (along with his descendants, who would be sons of Adam, begotten in Adam’s fallen image and likeness), allowing Satan to continue holding the sceptre. And this was for purposes involving God’s Son, the second Man, the last Adam (Genesis 3:1 ff; 1 Corinthians 15:45-47). Then, four thousand years later, of the second Man, the last Adam -- at the time of His baptism at the hands of John -- God said, "This is my beloved Son, in whom I am well pleased" (Matthew 3:17). And this announcement had to do with the matter at hand -- Christ’s position in relation to the earth’s government. Immediately after the Father had declared Jesus to be His "beloved Son," the Spirit led Jesus "into the wilderness to be tempted of the devil" (Matthew 4:1 ff). Where the first man, the first Adam, had failed, Jesus, as the second Man, the last Adam, had to show that He wouldn’t, and really couldn’t, fail. Jesus had to demonstrate, to the incumbent ruler, that He, as God’s Son, was fully qualified to take the sceptre. This was the crux of that which occurred in the temptation account, seen at the very outset of Christ’s ministry; and this was why the temptation at the hands of the incumbent ruler centered around two things: 1) Satan questioning Jesus’ Sonship ("If thou be the Son of God..."), and 2) Satan offering to Jesus all the "power" and "glory" associated with "the kingdoms of the world," which God had "delivered" unto him, contingent on Jesus falling down and worshipping him (cf. Matthew 4:3-9; Luke 4:3-7). But Jesus, though demonstrating to the incumbent ruler (and thus establishing, once for all, the fact for the record) that He was fully qualified to take the sceptre, didn’t immediately assume this position. Rather, following this demonstration, He went to Israel with a message, offering those comprising the nation positions with Him in the kingdom at that future time when He would ascend the throne. Israel though refused, climaxing this refusal by slaying their Messiah. Then there was a reoffer of the kingdom to Israel by the apostles (and others) in the Book of Acts. But Israel still refused, reaching a climactic point in this continued refusal by slaying Stephen. And, though Paul was called out at this time as the apostle to the Gentiles, the offer of the kingdom still remained open to Israel (as it had immediately following the events of Calvary). And when Paul went to the Jews in the synagogues in Damascus, this whole overall thought is exactly what he had in mind -- proving to these Jews, from their own Scriptures, that Jesus was the Son of God, the very Christ (the Messiah, the One Whom God had chosen to take the earth’s sceptre, the One Whom God would ultimately place in this position). 2. The Response Paul’s message to the Jews in Damascus concerned things having to do with the continued reoffer of the kingdom to Israel. But the Jews in Damascus responded to this message exactly as the Jews in Jerusalem had previously responded. They not only rejected the message, but, as the Jews in Jerusalem had previously slain a person proclaiming the message (followed by their slaying numerous other Christians [Acts 26:10]), the Jews in Damascus, in like manner, sought to slay Paul (Acts 9:20-24). Then, when Paul went to Jerusalem, he began to teach these same truths about Jesus among the Jews there. And their reaction was the same as the Jews in Damascus had been, which was the same as the actions of the religious leaders in Jerusalem had been at the time of Stephen’s message before the council. The Jews in Jerusalem, hearing Paul, not only rejected the message but they also sought to slay Paul as well (Acts 9:26-29). The course which Israel was following -- continued rejection of the message -- had already been set, though the offer of the kingdom still remained open and the message was still being carried to Israel. This course was set during the original offer of the kingdom, prior to the events of Calvary; and it was set again in the reoffer of the kingdom, prior to Paul’s conversion. In the original offer, there was the "blasphemy against the Holy Spirit," a sin which would not be forgiven the nation during either the present age or the coming age (Matthew 12:22-32); and in the reoffer, there was the stoning of Stephen at a climactic time when the heavens had been opened, with Stephen seeing the Glory of God and Jesus standing on the right hand of God (Acts 7:1-60). The message was to the Jew only throughout the original offer, and it was to the Jew first throughout the reoffer. But in the reoffer of the kingdom, unlike in the original offer, the message was also to the Gentile (Matthew 10:5-6; Acts 1:8; Romans 1:16). Paul went only to the Jews in Damascus and Jerusalem, for these were not only Jewish cities but Paul had yet to be instructed concerning the message which he was to carry to the Gentiles as well. But once Paul had had been taken to Arabia, had been instructed by the Lord, and had begun his ministry in the Gentile world, he still carried the message to the Jewish people first. As long as the offer of the kingdom remained open to Israel, this was God’s designated order, even out in the Gentile world. It didn’t matter what Gentile city Paul entered, as long as the offer of the kingdom remained open to Israel, he always went to the Jews in that city first. And he carried the same message to these Jews that Peter and others had carried to Israel prior to Paul’s conversion It was only after the Jews had rejected the message that he was free to also go to the Gentiles in that city (cf. Acts 13:46-48; Acts 17:1-4; Acts 18:1-6; Acts 19:8; Acts 28:17-28). And, though some of the Jews in the various cities where Paul’s missionary journeys took him believed (as had occurred throughout the original offer and was occurring during the reoffer of the kingdom), there was no repentance by the nation. There was only rejection (as had also occurred throughout the original offer and was occurring during the reoffer of the kingdom). In Paul’s case it was to the Jews beginning in Damascus, then Jerusalem, then to those in the various cities in the Gentile world. And it mattered not whether the message was carried to Jews in the land or to Jews dispersed among the Gentile nations, the response was always the same. Some believed, but the nation itself remained in unbelief. God’s Two Firstborn Sons For the past 3,500 years God has had two firstborn Sons, Israel and Christ (Exodus 4:22-23; Hebrews 1:6). And the main thought behind this standing, in relation to both Sons, concerns the rights of the firstborn. Israel became God’s firstborn son when the nation was adopted during Moses’ day, but Jesus has been God’s firstborn Son from eternity. The rights possessed by firstborn sons in the Old Testament were threefold -- regal rights, priestly rights, and the right to receive a double portion of the father’s goods. The firstborn was to be the ruler of the family, the spiritual head of the family, and receive a double portion of the father’s goods when the inheritance was divided. Israel is God’s firstborn son because of a special creative act, followed by adoption. Jacob was a special creation of God, and God adopted the nation descending from Jacob through his twelve sons (Isaiah 43:1; Romans 9:4). And, possessing a national firstborn status of this nature, Israel was (and remains today) in line to exercise national kingly and priestly rights in relation to the Gentile nations of the earth. Israel was to rule over the nations, and the nations were to be blessed through Israel; and, originally, Israel was to realize this status through occupying both heavenly and earthly positions in the kingdom -- giving Israel a double portion. Christ though is God’s firstborn Son after an entirely different fashion. He has been God’s firstborn Son from eternity. He is spoken of as "the firstborn of every creature [’of all creation’]" (Colossians 1:15), "the firstborn from the dead" (Colossians 1:18; cf. Revelation 1:5), and "the firstborn among many brethren" (Romans 8:29). Christ is the Son above all sons, seated at the right hand of Power in the heavens. And this is the Son Whom the Father begat, Who showed that He was fully qualified to take the earth’s sceptre and then paid redemption’s price so man could be placed back in the position for which he had been created; this is the Son Who offered Israel positions with Him from the heavens following that time when His Father would give the kingdom to Him and remove the incumbent ruler; and this is the Son Who is today offering these same positions (rejected by Israel) to Christians. (And though God presently has these two firstborn Sons, with a view to these two Sons one day exercising the rights of primogeniture, God will, before these Sons exercise the rights of the firstborn, bring into existence a third firstborn son. God’s firstborn son Israel has forfeited the right to rule and reign from the heavens over the earth, and God will one day bring forth another firstborn son to occupy these heavenly positions. Christians, as the Israelites, form a special creation, though an entirely different type creation [2 Corinthians 5:17; Galatians 3:26-29]. And, because of this special creation, Christians, as the Israelites, can one day be adopted into sonship. Christians are presently "children" [a position in which they cannot rule], but they will one day be adopted as "sons" [a position in which they can rule] [Romans 8:18-23]. God will then have a third firstborn son [Hebrews 12:23], with this son having been adopted for the same purpose that Israel was adopted -- to realize the rights of primogeniture. During the Messianic Era, God’s firstborn son, the Church, will rule from the heavens over the nations of the earth; God’s firstborn son, Israel, will rule on the earth, over the Gentile nations; and God’s firstborn Son, Jesus, will rule both from the heavens on His Own throne and from the earth on David’s throne. This is the manner in which the rulership will be established in the coming age, anticipated in Romans 8:19.) 1. Moses’ Message, Paul’s Message There is a parallel between the message God instructed Moses to deliver to the Pharaoh of Egypt and the message which Paul, almost fifteen centuries later, carried to those in Damascus and Jerusalem shortly after his conversion (and later to Jews throughout the Gentile world). Moses’ message involved one of God’s firstborn Sons and had to do with the rights of primogeniture; and Paul’s message involved both of God’s firstborn Sons and also had to do with the rights of primogeniture. A. Moses At the time God called Moses to return to his brethren in Egypt, He instructed Moses to tell the Pharaoh of Egypt, "Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me" (Exodus 4:22 b, Exodus 4:23 a). And God expected the Pharaoh of Egypt, apart from further explanation, to understand the message. God expected the Pharaoh to understand, from this Divine declaration, that "Israel [the nation under subjection to the power of Egypt], not Egypt, was the nation possessing the rights of primogeniture in relation to all the other nations of the earth." There is no written record that Moses delivered this message to Pharaoh, in so many words. But there is a written record concerning God delivering this message to Pharaoh. And God delivered the message in such a way -- through the death of the firstborn, both an individual and a national death -- that, in the end, the power of Egypt found itself buried beneath the waters of the Red Sea, while God’s firstborn son, Israel, stood on the eastern banks (outside Egypt), in resurrection power, singing the victor’s song. Burial for both Israel and the Egyptians, following the death of the firstborn in Egypt, occurred in the Red Sea. Israel, having experienced the death of the firstborn vicariously, had died, but yet lived. The Egyptians though, having experienced the death of the firstborn apart from a substitute, had died, but couldn’t live. The dead -- both the Israelites and the Egyptians -- had to be buried, which occurred in the Red Sea. For the Israelites, the sea had no power over them; and they subsequently stood in resurrection power on the eastern banks. For the Egyptians though, the sea had complete power over them; and they were buried and left in the sea. And this left God’s firstborn son on the eastern banks of the sea, outside Egypt, ready to go forth and ultimately realize the rights of primogeniture in the land covenanted to Abraham, Isaac, and Jacob. B. Paul Paul’s message to both the Jews in Damascus and Jerusalem (and later to Jews throughout the Gentile world) concerned both of God’s firstborn Sons -- His only adopted firstborn son, and His only begotten firstborn Son. And this message involved the rights of primogeniture to be realized by both Sons. Paul’s message was directed to one son, and the message was about the other Son. It involved one son (Israel) recognizing and accepting the other Son (Jesus), which would result in Christ’s return, the restoration of the kingdom to Israel, and both Sons together realizing the rights of primogeniture. But the son to whom the message was proclaimed wouldn’t repent, ultimately resulting in the other Son remaining in heaven until such a time as the Father could bring forth a third firstborn son to occupy the heavenly positions in the kingdom, which had been spurned. 2. From Matthew through Acts The message delivered to Israel in the section of Scripture extending from the Gospel of Matthew through the Book of Acts was essentially the same. It had to do with an offer of the kingdom of the heavens, contingent on the nation’s repentance, followed by baptism. The message delivered by Peter to Israel on the day of Pentecost (at the beginning of the reoffer of the kingdom to Israel [repentance, followed by baptism] -- Acts 2:38) was the same basic message which John the Baptist had delivered to Israel (at the beginning of the original offer [repentance, followed by baptism] -- Matthew 3:2-6). And the message throughout both the original offer and the reoffer of the kingdom had to do with God’s two firstborn Sons realizing the rights belonging to the firstborn. This was the message proclaimed to Israel throughout the period. It was introduced by John in the wilderness of Judaea (Matthew 3:1 ff), and it was concluded over three decades later by Paul in Rome (Acts 28:17-29). ======================================================================== CHAPTER 60: 04.08. PAUL'S GOSPEL ======================================================================== 8 Paul’s Gospel But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the Church of God, and wasted it: And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. But when it pleased God, who separated me from my mother’s womb, and called me by his grace, To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days (Galatians 1:11-18). The Apostle Paul was saved at a particular time for a particular purpose. He was saved after the Jewish religious leaders had reached a climactic point in their rejection of the reoffer of the kingdom to Israel (Acts 7:54 ff; cf. Luke 13:6-9); and he was saved to carry God’s message concerning the kingdom -- which had been rejected by Israel -- to the Gentiles (Acts 9:15; cf. Romans 1:5; Galatians 2:7). Carrying this particular message to the Gentiles was a pivotal change which would result in a concluding work within the framework of God’s plans and purposes as they pertained to man during his allotted 6,000-year day; and this was something which, among other things, had been predetermined and set in the eternal council chambers of God before the ages had even begun (Hebrews 1:1-2; cf. Acts 15:14-18). This was something which God had made known in the Old Testament types (in perfect keeping with decisions and determinations made in the beginning [e.g., Genesis 1:1-31; Genesis 2:1-25; Genesis 24:1-67; Genesis 41:1-57; Exodus 2:1-25]); this was something which had been seen in Christ’s earthly ministry preceding Calvary (again, in perfect keeping with decisions and determinations made in the beginning [Matthew 12:22-32; Matthew 13:1; Matthew 16:18; Matthew 21:33-43]); and this was something which God had begun to bring to pass through Paul’s conversion (again, in perfect keeping with decisions and determinations made in the beginning [Acts 9:1 ff]). Through taking this message to the Gentiles, God could acquire the co-rulers who would occupy the throne with His Son in the kingdom. Through taking this message to the Gentiles, God could bring into existence a third firstborn son -- comprised of the co-rulers -- to rule with His Son in the kingdom (cf. Hebrews 2:5-10; Hebrews 12:23). Acquiring the co-rulers for the kingdom, bringing into existence a third firstborn son, would fulfill that previously set forth in the types; and, in like manner, this would also fulfill that set forth at a time before the establishment of the types, in the eternal council chambers of God. With Paul’s conversion, God began a concluding work which would allow Him to bring His plans and purposes in relation to man, throughout Man’s Day, to a close. (With reference to three firstborn Sons, "three" is the number of Divine perfection; and God, throughout His revelation to man, is seen performing His works in perfect accord with a numerical system which He Himself established at a time prior to these works. Scripture begins after this fashion [God working six days and resting the seventh], and Scripture continues after this fashion [e.g., references to ten plagues, on the third day, after six days, twelve tribes, twelve apostles, ten virgins, ten talents, ten pounds, seven seals, trumpets, vials]. In a numerical respect, it would not only be natural but actually necessary for God to have a third firstborn son to occupy a position in the earth’s government during the coming age. It will require three firstborn Sons to form a triad of Sons within the framework of the government in that coming day, showing Divine perfection in the earth’s government -- something which the present two Sons, apart from a third, could not do. God, in the beginning, established the structure of the earth’s government -- with Satan and his angels ruling the earth from a heavenly sphere -- within the framework of a triad of twelve’s [three sets of twelve]. "Twelve" is the number of governmental perfection, and three sets of twelve showed Divine perfection in the earth’s government at this time. However, that perfect structure does not exist today, for the government of the earth is presently in disarray and has been since that time when Satan rebelled against God’s supreme power and authority [Isaiah 14:13-14; two-thirds of the angels originally ruling with Satan refused to participate in his attempted coup, ceasing to rule with him (represented by the twenty-four elders -- two sets of twelve -- in Revelation 4:4; Revelation 4:10). Angels represented by the third set of twelve remained with Satan and have continued to rule with him down to the present time (Revelation 12:4)]. But in the coming age this Divine perfection which once existed in the heavenly sphere of the kingdom will be restored. When Christ and His co-heirs take the kingdom, not only will Christians wear crowns presently worn by angels represented by the two sets of twelve in Revelation 4:4 [which is the reason for these crowns being relinquished in v. 10] but also by angels represented by the third set of twelve in Revelation 12:4 [these crowns will be taken by force when Christ returns]. Only then will Divine perfection once again exist within the structure of the earth’s government [ref. the editor’s book, IN THE LORD’S DAY, Ch. IV; also ref. Ch. XIII in this book, "The Goal -- The Book of Revelation"]. Then, beyond just the heavenly sphere of the kingdom, as previously shown, there will be three firstborn Sons ruling the earth, forming a triad within the whole of the government. And, beyond that, man himself, the one who will rule the earth in that coming day, forms a trinity -- spirit, soul, and body [1 Thessalonians 5:23]. And, beyond that, the Son, who will rule supreme over all things in both spheres of the kingdom is the One in Whom "dwelleth all the fulness of the Godhead bodily" -- Father, Son, and Holy Spirit [Colossians 2:9].) Though reference is made numerous times in Scripture to Paul being called to carry the message surrounding the kingdom to the Gentiles (e.g., Acts 9:15; Romans 1:5; Romans 11:13; Romans 15:16; Galatians 2:2; Galatians 2:7; Colossians 1:27) -- allowing God to begin His work of bringing into existence a third firstborn son -- Scripture also teaches that the message could not be carried directly to the Gentiles per se. That is, the message could not be proclaimed directly to the Gentiles as it had been proclaimed directly to Israel. The Gentiles were alienated from all of God’s past dealings with Israel. And being so alienated, the Gentiles had "no hope" and were "without God in the world." They were "dead in trespasses and sins" and, thus, in no position or condition to receive such a message (Ephesians 2:1; Ephesians 2:12). The Gentiles had to first be removed from their dead, alienated state. They had to first pass "from death unto life" (John 5:24). They had to first believe on the Lord Jesus Christ (Ephesians 2:5-13). And, through believing, they would become part of a completely new creation "in Christ" -- a creation made possible only following the events of Calvary, a creation separate from either Jew or Gentile (though being "Abraham’s seed [because of the Christians’ position in Christ], and heirs according to the promise" [Galatians 3:26-29]). And this was a creation which included believing Jews but would ultimately be comprised mainly of believing Gentiles (Acts 15:14; Galatians 3:28; cf. 2 Corinthians 5:17; Ephesians 2:13-15; Colossians 3:9-11). Thus, in relation to the message surrounding the kingdom of the heavens, Scripture often refers to Paul being called to minister to "the Gentiles" simply because those forming the new creation "in Christ" would (following Paul’s conversion) be taken mainly from the Gentiles rather than from the Jews. They would form the main nucleus of this "new creation," this "one new man." This is all part of what Paul calls "the mystery" (cf. Ephesians 3:1-6; Colossians 1:25-28). And, though "the mystery" revealed to Paul had to do with the gospel of the glory of Christ, the gospel of the grace of God, of necessity, had to be proclaimed first among those out in the Gentile world. When going to the Gentiles, Paul invariably, of necessity, had to begin with the simple message surrounding the gospel of the grace of God, though that was not his main ministry, the ministry to which he had been called. And these two facets of Paul’s ministry -- with his emphasis on the gospel of the glory of Christ -- can be seen over and over in the Book of Acts and in the epistles which he wrote. The Dual Message The overall order and scope of Paul’s ministry becomes self-evident for anyone reading Scripture with an open mind and looking for these two facets of his ministry. Paul proclaimed the good news surrounding the grace of God with a view to his then being able to proclaim the good news surrounding the glory of Christ. Paul explained to individuals how they could be saved, with a view to subsequently being able to explain to them why they had been saved. For example, note how plainly the matter is outlined in Paul’s final message to the Christians in Ephesus, through their elders (Acts 20:24-32). Or, for that matter, note also how plainly the matter is outlined in Paul’s epistle to the Christians in Ephesus (Ephesians 1:7 ff; Ephesians 2:1 ff; Ephesians 3:1 ff). And a similar structure can be seen in other epistles, not only in the Pauline epistles but in the general epistles as well. But, because there is such confusion among Christians in the dual nature of 1 Corinthians 15:1-4 in this respect, this passage will be used to illustrate the point. This whole passage is invariably used erroneously by Christians, not in a dual sense, but in a singular sense -- as a reference only to the gospel of the grace of God. The text though deals with both the gospel of the glory of Christ and the gospel of the grace of God, in that order (the reverse order in which Paul had originally proclaimed both to those in Corinth [though, looking back, he could now refer to both in this reverse order]). Paul, in this passage, was simply looking back and briefly commenting on that which he had proclaimed to those in Corinth, taking the matter from the present all the way back to the beginning. "Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; And that he was buried, and that he rose again the third day according to the Scriptures" (1 Corinthians 15:1-4). The problem emerges when a person attempts to make Paul’s reference to "the gospel" in 1 Corinthians 15:1-2 pertain to his reference to the death, burial, and resurrection of Christ in verses three and four. A connection of this nature is not correct at all (though the death, burial, and resurrection of Christ in 1 Corinthians 1:3-4 is the gospel [good news], it is not the same gospel [good news] Paul referred to in his opening remarks in 1 Corinthians 1:1-2). Making the good news Paul subsequently refers to in verses three and four to be synonymous with the good news which he began with in verses one and two is out of line with both the plain reading of the text and that revealed in the context. The death, burial, and resurrection of Christ, as it is outlined in 1 Corinthians 1:3-4 is the gospel of the grace of God stated in its simplest form. But, as previously stated, Paul’s reference to "the gospel" in 1 Corinthians 1:1-2 is not a reference to the gospel of the grace of God in the following two verses at all. Rather, it is a reference to things which the Lord had previously opened up and revealed to Paul while in Arabia, things which he had proclaimed to those in Corinth after he had proclaimed the gospel of the grace of God to them. This can be seen two different ways in these verses: 1) By that stated about the gospel in verses one and two, and 2) by the way verse three begins. And properly understanding the things revealed in these verses will necessitate going back into the preceding context, as well as referencing several passages of Scripture elsewhere. 1. 1 Corinthians 15:1-2 1 Corinthians 15:1-2 refer to the good news (the gospel) which Paul had previously proclaimed to those in Corinth, which they had accepted and upon which they presently stood. This good news had to do with present and future aspects of salvation (not past, as seen in the gospel of the grace of God), it had to do with holding fast to that which had been proclaimed (with the possibility that there could be loss), and it had to do with Christians in Corinth either believing or not believing the message with reference to a purpose (or cause) in view. The present and future aspects of salvation in this gospel are shown by the words, "By which also ye are saved [lit., ’...ye are being saved’]"; holding fast to the message proclaimed is shown by the words, "if ye keep in memory [lit., ’if ye hold (are holding) fast’] what I preached unto you"; and believing or not believing the message with reference to a purpose in view is shown by the words, "unless ye have believed in vain [lit., ’...believed apart from a purpose (or, ’without a cause in view’)]." The present and future aspects of salvation have to do with the salvation of the soul (cf. James 1:21; 1 Peter 1:4-9). The eternal salvation which we presently possess -- the salvation of the spirit, wherein man passes "from death unto life" (cf. John 3:36; John 5:24) -- places man in a position where he can realize the salvation of his soul. And these two aspects of salvation must always be kept completely separate, one from the other. The thought of Christians holding fast to those things in the message being proclaimed can be seen in the second and fourth warnings in the Book of Hebrews. The same word appearing in the Greek text of 1 Corinthians 15:2 appears twice in the second warning (Hebrews 3:6, Hebrews 3:14) and once in the fourth warning (Hebrews 10:23). Holding fast in the second warning is with reference to "the heavenly calling" and "the hope" set before Christians (1 Corinthians 15:1, 1 Corinthians 1:6); and holding fast in the fourth warning is with reference to this same hope -- "the profession of our faith [lit., ’the confession of the hope’]" (1 Corinthians 1:23-25). Then, the thought of Christians believing without a purpose (or cause) is a reference to the fact that a person has been redeemed for a revealed purpose -- a purpose seen, in its entirety, in the gospel of the glory of Christ. And that purpose is the same as the purpose surrounding man’s creation in the beginning -- "...let them have dominion" (Genesis 1:26; Genesis 1:28). Man has been redeemed with a view to his one day occupying a position of power and authority with Christ in His kingdom, which has to do with realizing the present aspect of salvation at a future date -- the salvation of one’s soul. Believing without a purpose (or cause) in verse two leads a person nowhere. An individual has been saved for a purpose, which can be seen and understood only through believing the gospel which Paul referred to in the previous verse; and this is a purpose which can one day be realized only through governing one’s life accordingly, set forth in verse two. Thus, in 1 Corinthians 15:1-2, Paul referred to his previous proclamation of the gospel of the glory of Christ. But, beginning with verse three, he referred to another matter entirely -- that which had made his proclamation of the gospel of the glory of Christ possible. 2. 1 Corinthians 15:3-4 Note the way 1 Corinthians 15:3 begins. The fact that what Paul is about to say is not the same as that which he had previously said is really self-explanatory. Paul states this in so many words. 1 Corinthians 15:3 begins, "For I delivered unto you first of all that which I also received..." That which he is about to reference is something which he had delivered unto them first (prior to delivering the good news to which he had previously referred, in 1 Corinthians 15:1-2), and this is something which he had also received (that is to say, he had received this in addition to the good news referred to in 1 Corinthians 15:1-2). The message which Paul delivered unto those in Corinth first can be seen by going back to 1 Corinthians 2:1-2 : "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and him crucified." Paul, when he first went to Corinth, couldn’t begin with a message surrounding the gospel of the glory of Christ, referred to in 1 Corinthians 15:1-2 (and also in 1 Corinthians 2:1, preceding, as in 1 Corinthians 15:1-2, a reference to the gospel of the grace of God [1 Corinthians 2:2; 1 Corinthians 15:3-4]). When Paul first went to Corinth, he found a city filled with unsaved Gentiles. And he had to first minister to those in Corinth as an evangelist. He had to first proclaim the simple message surrounding the gospel of the grace of God unto them. He had to begin with "Jesus Christ and him crucified." He couldn’t begin at any other point. But, once individuals had believed, once individuals had passed "from death unto life," then Paul could move beyond this message. And this is exactly what he did. Paul spent one and one-half years in Corinth "teaching the word of God among them [among those who had been saved under the preaching of the simple message surrounding the gospel of the grace of God]" (Acts 18:11; cf. 1 Corinthians 2:3 ff). And this is why Paul, in 1 Corinthians 15:1-2, could allude to these things through simply calling their attention to "the gospel [’the good news’] which I preached unto you..." They would know exactly what he meant, for he had previously spent an extensive period of time teaching them things pertaining to this gospel. And they would also understand the distinction in verse three when he referred to the gospel of the grace of God which he, of necessity, had proclaimed to them at the very beginning. The Mystery -- Moses and Paul "The mystery" revealed to Paul, "hid in God" from the beginning (the beginning of the ages), of necessity, formed an integral part of the Old Testament Scriptures. There is nothing in the New Testament that does not have its roots in one or more places in the Old Testament. The New is simply an opening up and unveiling of that drawn from foundational material previously set forth in the Old, drawn mainly from the types (cf. Luke 24:25-27; Luke 24:44; 1 Corinthians 10:6; 1 Corinthians 10:11; Ephesians 3:9-11; Colossians 1:16-18; Colossians 1:25-27). And the New Testament has to do mainly with one major facet of Old Testament revelation, aside from the death, burial, and resurrection of Christ. It has to do mainly with the various things surrounding the heavenly sphere of the coming kingdom -- first, as these things pertained to Israel; and then, as these things presently pertain to the new creation "in Christ." "The mystery" was revealed to Moses first, though remaining a mystery, remaining veiled. Then, some fifteen centuries later, God took Paul aside (to Arabia, the same country to which he had previously taken Moses to reveal things surrounding the theocracy); and, in the person of His Son, God opened up and unveiled various things which He had previously revealed to Moses and other Old Testament prophets (cf. Luke 24:25-27). Progressive revelation of this nature can be seen in Peter’s reference to angels desiring "to look into" things surrounding the salvation of the soul, things which the Spirit moved him to write about, and things intimately associated with the mystery revealed to Paul (1 Peter 1:3-11). These angels could only have previously seen, in the Old Testament types, that which was being opened up and unveiled to Peter (and others). These were things which they desired to know more about; but, apart from the later revelation, which opened up and provided additional light on these things, the saving of the soul in connection with sufferings and glory -- part of the mystery -- could be little understood. Thus, "the mystery" revealed to Paul was simply an opening up and an unveiling of that previously set forth in numerous parts of Old Testament typology. No other conclusion can be reached than to simply say that God, instructing Paul through His Son, used the same means by which He had previously revealed Himself, His plans, and His purposes to man. God could only have drawn from previously established types, which He Himself established in the beginning, wherein the roots of all Biblical doctrine lie. And, of necessity, He would have had to draw mainly from those types setting forth spiritual truths pertaining to the bride of Christ, the one destined to ascend the throne with Christ as consort queen. And the various types which deal with the bride of Christ, and thus "the mystery," do so in different ways. For example, Genesis, chapter two deals with the bride being removed from the body; Genesis, chapter twenty-four deals with the bride being taken from the family; Genesis, chapter forty-one and Exodus, chapter two deal with the bride being taken from the Gentiles. And there are numerous other types which deal with different facets of the matter. Further, "the mystery" has to do with revealed truth surrounding believing Jews and Gentiles -- forming a new creation "in Christ" (where there is neither Jew nor Gentile) -- being heirs together, "of the same body" (Christ’s body). It has to do with "Christ in you, the hope of glory" (cf. Ephesians 3:1-11; Colossians 1:24-28). And a type which, among other things, would have to do with Jews and Gentiles together in one body would be the record of Caleb and Joshua’s experiences, beginning in Numbers, chapter thirteen and extending through the Book of Joshua. The name "Caleb" means dog, and the name "Joshua" means salvation. It was the "Gentiles" who were looked upon by the Jews as dogs, for whom salvation was provided through the Jews (John 4:22). And Gentiles, with Jews, are destined to realize an inheritance together in a heavenly land, just as Caleb and Joshua realized an inheritance together in an earthly land (cf. 1 Corinthians 9:23-27; 1 Corinthians 10:1-11). And though God, in the beginning, designed various Old Testament types to reveal these things, once He had called the new creation "in Christ" into existence and Israel had rejected the reoffer of the kingdom, these things had to be opened up and further revealed to those comprising this new creation. Apart from such an opening and unveiling, God’s purpose for the present dispensation and the place which the Gentiles would occupy in this purpose could not be properly understood (cf. Acts 10:45-48; Acts 11:15-18; Acts 15:12-18). This is the reason that the Lord took Paul aside shortly after his conversion and provided extensive instruction concerning this whole overall matter, for these things comprised the heart of the message which he was to carry to those out in the Gentile world. And this is the reason that Paul’s ministry dealt mainly, not with the gospel of the grace of God, but with the gospel of the glory of Christ. And this is also the reason that the emphasis in all of his epistles is, likewise, on the gospel of the glory of Christ rather than the gospel of the grace of God. (A "mystery [Gk. musterion, meaning, ’a hidden thing,’ ’a secret’]" in the New Testament is usually defined as something previously hidden but now revealed [cf. Romans 16:25; Ephesians 3:4-5]. This definition though is not to be thought of as a reference to something not found at all in previous revelation, for, again, there is nothing in the New Testament that does not have its roots in one or more places in the Old Testament. Rather, a "mystery," pertains to something previously revealed [seen mainly in the types] but not opened up [or fully opened up] to one’s understanding until a later point in time [seen mainly in the antitypes]. And the opening up and unveiling of a mystery [such as the mystery revealed to Paul in Arabia] could occur only through Divine intervention. Only the same person Who had previously established the mystery [via revelation, through one or more of the Old Testament prophets] could open up and explain the mystery [via revelation, to one or more of the New Testament writers]. And, in Paul’s case, this can be seen through that which he himself testified concerning how he came into possession of a knowledge of the message which he had been called to proclaim among the Gentiles. The Lord Himself took Paul aside, personally appeared to him, and taught him, One-on-one, the message which he, in days ahead, was to proclaim to individuals [Christians] and groups of individuals [Churches] out among the Gentile nations. The Lord Jesus Christ Himself personally appeared to Paul and opened up and explained things which had previously been revealed through Moses and the prophets [Galatians 1:11-18; Ephesians 3:1-11; Colossians 1:20-28; cf. Luke 24:25-27]; and Paul had been called to take these truths and proclaim them to the one new man "in Christ" out in the Gentile world, in both verbal and written form.) The Gospel Paul’s use of the word "gospel," meaning good news, must always be understood contextually, as previously illustrated in 1 Corinthians 15:1-4. Paul did not use this word as it is used, almost without exception, in theological circles today -- as a reference only to the gospel of the grace of God. Rather, Paul used the word, time after time, as a reference to the good news which had been delivered to him by the Lord while in Arabia. Paul used the word, much more often than not, as a reference to the main crux of his ministry -- the good news surrounding that encompassed within the mystery, which had been delivered to him, which he, in turn, had been called to deliver to Christians throughout the Gentile world. And the Christians to whom Paul ministered would easily understand his use of the word "gospel" from the context of that which he either had said or had written. Paul began his epistle to the Christians in Rome after this fashion, referring to "the gospel of God," "the gospel of his Son," "the gospel," and "the gospel of Christ" (Romans 1:1, Romans 1:9, Romans 1:15-16). And Paul, writing to these Christians, expressed a desire to travel to Rome in order to preach this gospel to them (Romans 1:11-15). Paul sought to proclaim this gospel to individuals whose faith was "spoken of throughout the whole world" (Romans 1:8). And understanding the message which Paul sought to proclaim to the Christians in Rome as the gospel of the grace of God cannot possibly be correct. They had long since heard, understood, and accepted this message. "The gospel of Christ" (Romans 1:16), which Paul sought to proclaim to Christians in Rome, understood contextually, can only be a reference to the gospel of the glory of Christ (cf. Romans 1:1; Romans 1:9; Romans 1:13; Romans 1:15; Romans 1:17 ff [the word epignosis (’mature knowledge’) appears in the Greek text of Romans 1:28 -- ref. the apostates in relation to the message surrounding the Word of the Kingdom in II Peter and Jude]). "The gospel of Christ [the good news concerning Israel’s Messiah, the One Who would rule and reign]" was a message pertaining to the kingdom of the heavens, which was still being proclaimed "to the Jew first," though it was now "also to the Greek [Gentile]." And comparing Paul’s use of the expression, "the gospel of Christ," in this passage with his use of this same expression elsewhere in his epistles will clearly reveal this to be the case, apart from question (e.g., Galatians 1:7; Galatians 1:11-12; Php 1:27-28; 1 Thessalonians 3:2-3). Then, a similar type reference to the gospel of the glory of Christ can be seen over and over in Paul’s epistles (e.g., Romans 2:16; Romans 16:25; 1 Corinthians 9:22-27; 2 Corinthians 4:3-4; Galatians 2:5; Galatians 2:7; Ephesians 3:6; Php 1:5; Php 1:7; Php 1:12; Colossians 1:5; Colossians 1:23; 1 Thessalonians 2:2-4; 2 Thessalonians 2:14; 1 Timothy 1:11; 2 Timothy 1:8; 2 Timothy 2:8). And a failure to recognize how Paul, much more often than not, used the word "gospel" throughout his epistles has resulted in a mistake of major proportions in Biblical interpretation -- something which negatively reflects not only on one’s understanding of the Pauline epistles but Scripture as a whole. Christians throughout the Churches of the land today understand practically nothing about the true nature of Paul’s ministry -- things having to do with that which the Lord taught him in Arabia, opening the Old Testament Scriptures to his understanding before he ever embarked on the ministry to which he had been called. And, resultingly, they see the word "gospel" in the Pauline epistles and think of only one thing, which is usually wrong. They invariably think of the gospel of the grace of God and begin dealing with the text in relation to this gospel. And though man may, at times, present a clear message surrounding the gospel of the grace of God from texts which do not deal with this gospel (usually accomplished through superficially dealing with the texts and contexts), he invariably does so at the expense of presenting the truth of that which the texts actually deal with. God has structured His Word after a particular fashion, and within this structure He has placed particular truths at particular places for particular purposes. And man, through "comparing spiritual things with spiritual" (1 Corinthians 2:9-13), is to always take these truths and proclaim them exactly as God has revealed them. ======================================================================== CHAPTER 61: 04.09. LO WE TURN TO THE GENTILES ======================================================================== 9 Lo, We Turn to the Gentiles Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. And when Silas and Timothy were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. And when he had said these words, the Jews departed... (Acts 13:46-47; Acts 18:5-6; Acts 28:28-29 a). Paul, ministering outside the land of Israel in the Gentile world during the time covered by the Book of Acts, always, without exception, went to the Jewish people in every city which he entered first. So long as the reoffer of the kingdom of the heavens remained open to Israel (from 30 A.D. to about 62 A.D.), Paul always carried out his ministry completely in accordance with God’s specified order -- "to the Jew first, and also to the Greek" (Romans 1:16). Paul had been called to carry the message concerning the kingdom of the heavens to the Gentiles; but, as long as the reoffer of the kingdom remained open to Israel, the Jewish people held a God-ordained priority. This is the reason that Paul, throughout the Book of Acts, is so often seen going to the synagogues to proclaim the message when first entering a city. The synagogues were where Israel’s religious leaders could be found; and Paul went to the synagogues to proclaim the message to these religious leaders first. Only after the message had been proclaimed to and rejected by the Jews was Paul free to also carry the message to the Gentiles in any locality where he ministered (e.g., Acts 13:5; Acts 13:14; Acts 14:1; Acts 17:1-2; Acts 17:10; Acts 17:17; Acts 18:1-4; Acts 18:19; Acts 19:1-8). Three recorded times during his ministry, after he had carried the message to Israel’s religious leaders, experiencing rejection at their hands, Paul told the rejecting Jews that he was going to the Gentiles with the message. The first time Paul told the Jews that he was going to the Gentiles with the message was in Antioch, while Barnabas still accompanied him in his ministry (Acts 13:46-48); the second time Paul told this to the Jews was a few years later in Corinth, with Silas and Timothy helping him in his ministry (Acts 18:5-6); and the third and last time Paul told this to the Jews was at the end of the reoffer of the kingdom to Israel, in Rome, where he was ministering alone (Acts 28:28-29). Though Paul had discipled many individuals during the course of his ministry -- some becoming lifelong fellow-workers (e.g., Timothy, Titus, Philemon) -- most of those to whom he had ministered had withdrawn from him by the time his ministry was nearing completion. And this was undoubtedly due, in no small part, to the false teachers which he had so often warned against (e.g., Acts 20:29-31; 1 Timothy 1:18-20; 2 Timothy 4:1-5). Paul’s last recorded words, written to Timothy, relate, "all they which are in Asia be turned away from me," and "no man stood with me, but all men forsook me" (2 Timothy 1:15; 2 Timothy 4:16; cf. 2 Timothy 4:10-15). But Paul knew, though "all men" had forsaken him, that the Lord "stood" with him and "strengthened" him, in order that "all the Gentiles might hear" the message which had been committed to his trust (cf. Acts 26:19-20; Colossians 1:24-28; 1 Timothy 1:11; Titus 1:3). And Paul also knew something else. He knew that the Lord would deliver him "from every evil work" and bring him safely to "his heavenly kingdom [lit., ’...he will save me with respect to his heavenly kingdom’]" (2 Timothy 4:18; cf. 2 Timothy 4:6-8). Paul was a driven man throughout the course of his ministry. He was driven by that which had been committed to his trust, knowing the gravity of the message and the outcome of the matter. He refused to be associated with someone who wouldn’t remain with him in the ministry (Acts 15:38-41), and he refused to let anything stand in the way of his being able to complete the task to which he had been called (cf. Acts 9:16; 2 Corinthians 11:23-28; Galatians 6:17; Php 1:27-29). Completing this task carried him not only through the several decades in which the reoffer of the kingdom remained open to Israel but also into the first few years of that time when the kingdom was no longer proffered to Israel. And the Lord had allowed Paul, while in Rome, the center of Gentile world power in that day, to be the one to announce the close of this offer. From the time John the Baptist appeared on the scene with the message, "Repent ye: for the kingdom of the heavens is at hand" (Matthew 3:2), up to the time Paul announced to the Jews in Rome -- a third and closing announcement -- that he was going to the Gentiles (Acts 28:28), the offer of the kingdom remained open to Israel. At any time during this period (from about 27 A.D. to about 62 A.D.), had Israel, as a nation, repented, Messianic blessings would have been ushered in. And to realize such blessings, Israel’s Messiah had to be present, in the nation’s midst (Joel 2:27-32). Before Christ’s ascension, He was already present. But Israel wouldn’t repent. Following Christ’s ascension, He could and would have returned. But Israel had to repent first. After this complete time had run its course -- time covering both the original offer and the reoffer of the kingdom -- the nation was set aside; and to realize Messianic blessings beyond this time, the nation had to await the completion of God’s work among the Gentiles. Israel had to await "the fulness of the Gentiles" being brought to pass (Romans 11:25-26). God’s prophesied work among the Gentiles is that which Paul had been called to introduce and lay the groundwork for; and after Paul’s announcement in Acts 28:28, the nation of Israel, in order to again see her Messiah’s face, with all the attendant blessings to follow, had to await God removing from the Gentiles "a people for his name" (Acts 15:14-18). And this would require a separate and distinct dispensation within the framework of God’s dealings with man, which would last approximately 2,000 years. The Complete Period -- Israel, the Church The parable of the fruitless fig tree, given by Christ during His earthly ministry (Luke 13:6-9), had to do with both the original offer and the reoffer of the kingdom to Israel (ref. Chapter I, "Continuing from the Gospels"). Christ though, later in His ministry, gave another parable covering an even broader scope of the matter. The parable of the marriage feast in Matthew 22:1-14 covers not only the original offer and the reoffer to Israel but also the subsequent offer to the new creation "in Christ," along with a judgment of the new creation at the end of the dispensation. The parable of the marriage feast is the last of three parables which Christ gave shortly after He cursed the fruitless fig tree (Matthew 21:18-19) -- an act which pointed to fruitless, unrepentant Israel and the nation’s destiny (in relation to the kingdom of the heavens) because of the nation’s condition (cf. Matthew 21:15; Matthew 23:38-39). And these parables, contextually, could only have been given to help explain Christ’s action at this time. (Note that a parable -- Gk. parabole [meaning, "to cast alongside"] -- is simply an additional truth placed alongside of a previous truth to help explain the previous truth. In this respect, the parables which Christ gave following His cursing the fig tree would have direct bearing upon this act, helping to explain the various things involved.) The first of these three parables deals with Israel’s unwillingness to repent, showing the reason for the cursing of the fig tree (Matthew 21:28-32). Then, the second parable deals with Israel’s rejection of the prophets, and last of all, God’s Son, Who had been sent unto them; and this would, again, show the reason for the cursing of the fig tree, providing additional information (Matthew 21:33-39). And it was at the end of this second parable that Christ announced to Israel through the nation’s religious leaders, "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof" (Matthew 21:43). It was at this point that Christ announced the removal of the kingdom from Israel (anticipated since the events of Matthew 12:1-50; Matthew 13:1-58), and this announcement was with a view to the new creation "in Christ" being brought into existence (previously referred to by Christ in Matthew 16:1-28 ["...I will build my Church..."]). And, though the new creation "in Christ" was brought into existence about two months later on the day of Pentecost, there was also a corresponding reoffer of the kingdom to Israel, beginning at this same time (Acts 2:1 ff). Then the parable of the marriage feast (Matthew 22:1-14) was given to help explain, in a slightly different respect, Christ cursing the fruitless fig tree. This parable was given to shed additional light on the immediately preceding parable and Christ’s announcement concerning the kingdom being taken from Israel. That is to say, the parable of the marriage feast was placed alongside that which had preceded to help those hearing Christ better understand what had been said and done. In the parable of the marriage feast, Matthew 22:3-7 seven encompass that time extending from the beginning of the offer of the kingdom to Israel under John the Baptist to the destruction of Jerusalem in 70 A.D. This part of the parable has to do with events covering almost four and one-half decades. Matthew 22:2 introduces the matter, continuing from the preceding chapter; and verse three has to do with the original offer under John, Jesus, and His disciples: "The kingdom of the heavens is like unto a certain king, which made a marriage for his son, And sent forth his servants to call them that were bidden to the wedding: and they would not come" (Matthew 22:2-3). Then Matthew 22:4-7 have to do with the reoffer of the kingdom under the apostles (et al.), along with the destruction of Jerusalem following the completion of this reoffer: "Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city" (Matthew 22:4-7). Then Matthew 22:8-10 have to do with the offer being extended to the new creation "in Christ" following the setting aside of Israel: "Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good, and the wedding was furnished with guests..." (Matthew 22:8-10). And the remainder of the parable pertains to God’s dealings, through His Son, with those from the latter group at the judgment seat of Christ after the dispensation has run its course: "And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen [’called out’]" (Matthew 22:11-14). Thus, it is textually evident that the parable of the marriage feast has to do with and is inseparably connected with the preceding parable and Christ’s announcement concerning the kingdom being taken from Israel; and this parable must be understood within its contextual setting, exactly where and why Christ gave it. Only through this means can this parable, the preceding two parables, or any of the other parables in Scripture be properly understood. These three parables have to do with issues surrounding the kingdom of the heavens, not eternal verities; they have to do with God’s dealings with the saved, not the unsaved. And a failure to understand and proclaim them in relation to their contextual setting and the subject matter at hand can only add to an already existing confusion throughout Christendom pertaining to the message surrounding the kingdom of the heavens. Before and After Acts 28:28 Signs, wonders, and miracles were inseparably connected with the offer of the kingdom of the heavens to Israel (both in the original offer and in the reoffer). In the gospel accounts (in the original offer), these manifestations of supernatural power were more evident prior to Israel’s climactic rejection of the message and Christ’s departure from the house (Matthew 12:22-32; Matthew 13:1), though seen throughout the period; and in Acts (in the subsequent reoffer), these manifestations of supernatural power were more evident prior to Israel’s climactic rejection once again and the introduction of Paul to carry the message to the Gentiles (Acts 7:51-58; Acts 9:1-15), though, as in the original offer, seen throughout the period (ref. Chapters I, II, "Continuing from the Gospels" and "Restoration of the Kingdom"). And there was a definite, revealed reason for the particular type manifestations of supernatural power -- something which would not be true at all beyond that time when the offer was removed from Israel and the nation set aside, awaiting "the fulness of the Gentiles." These signs, wonders, and miracles were not only inseparably connected with the offer of the kingdom to Israel (a connection established in the Old Testament Scriptures) but they spoke volumes in and of themselves. These manifestations of supernatural power reflected directly on Israel’s spiritual condition, past, present, and future -- something dealt with throughout the Old Testament. In this respect, before Israel’s climactic rejection in both the original offer and the reoffer, it was only natural for these signs, wonders, and miracles to be very prevalent. However, once these two climactic points had been reached, in each instance it was also only natural for the signs, wonders, and miracles to become less prevalent, though still in evidence because the offer of the kingdom remained open to Israel. Then, once the offer had been withdrawn (about 62 A.D.), it was not only natural but absolutely necessary that the signs, wonders, and miracles cease altogether. They had to cease at this time. They would have been completely out of place beyond this point. And this can be seen from a Scriptural standpoint entirely apart from referencing I Corinthians, chapter thirteen -- a section of Scripture in which Paul stated that they would cease, giving both the time and the reason. Paul’s reference to this matter in his first letter to those in Corinth was made necessary because the Church in Corinth was a Gentile Church in which signs, wonders, and miracles were being manifested, with a view to provoking Israel to jealousy (Romans 10:19; Romans 11:11-14; cf. Acts 13:44-45). And Paul, viewing that which was occurring in the light of the Old Testament Scriptures, called their attention to the time and the reason when these manifestations of supernatural power would cease (1 Corinthians 13:8-10). 1. Purpose for Signs, Wonders, and Miracles Most of the manifestations of supernatural power during the ministry of Christ and the apostles (during the periods covered by both the gospel accounts and by the Book of Acts) centered around bodily healings. This was the manner in which they were introduced during Christ’s ministry (Matthew 4:23-25), and this was the manner in which they were brought to a close about three and one-half decades later during Paul’s ministry (Acts 28:7-9). (And along with bodily healings, death was no longer irreversible [Mark 5:35-43; John 11:1-47; Acts 9:36-42; Acts 20:7-12], material needs were miraculously supplied [food, drink, etc. (John 2:1-11; John 6:1-14; Acts 5:19-23; Acts 16:26)], there was deliverance from demonic spirits [Matthew 12:22; Acts 5:16], and angelic ministry was abundantly available [Matthew 4:11; Acts 12:7-8; Acts 12:23].) The signs, centering around bodily healings (though including other related things), reflected on and had to do with a dual aspect of one thing -- the spiritual condition of the nation of Israel -- an existing condition (shown prior to the healings) and a future condition (shown following the healings). And deliverance for the nation after the fashion set forth by the signs was contingent on national repentance, followed by baptism (cf. Matthew 3:1-11; Matthew 4:17; Matthew 4:23-25; Matthew 10:5-8; Acts 2:37-38; Acts 3:19-21). The signs, wonders, and miracles were the credentials of the messengers of the gospel of the kingdom, depicting Israel’s spiritual condition both before and after the manifestation of supernatural power (necessary to bring the signs to pass). And this would be the same manifestation of supernatural power which could and would -- contingent on Israel’s repentance -- bring to pass that of which the signs spoke, i.e., Israel’s future supernatural healing (accompanied by God’s supernatural provision for the nation in all areas of life, dealt with in all the other various signs). Israel’s spiritual condition prior to God’s miraculous healing is revealed numerous places in Scripture. But note Isaiah’s description of the nation in this respect: "Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? Ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment" (Isaiah 1:4-6). This was the way Isaiah introduced Israel at the very beginning of his prophecy; but he didn’t remain at this point, depicting Israel’s spiritual condition during his day (a condition which has continued to the present day). Isaiah went on, at the beginning, to relate the main subject matter of his prophecy. Israel was sick, but Israel could and one day would be cured of this sickness. And that is what Isaiah went on to also relate. Israel’s condition was not permanent. The nation would one day be healed. But there was a condition: "If ye be willing and obedient..." (Isaiah 1:19 a; cf. Isaiah 1:18). Only then would the Lord turn His hand, purge the nation, and restore her rulers (Isaiah 1:25-26). Only then would redemption occur, and only then would the kingdom with all its glory be restored to Israel (Isaiah 1:27-31, Isaiah 2:1-5). But when will Israel repent, allowing healing to occur? The answer is provided numerous places in Scripture, but note Hosea’s prophecy where the matter is dealt with in so many words. In Hosea 5:13-15; Hosea 6:1-2 Israel is pictured as sick, having a wound (near the end of Israel’s time of sickness, during the coming Tribulation), with the Assyrian (Antichrist) being unable to provide a cure (Hosea 5:13). Help though is available, but it must come from the same source which Isaiah or any of the other prophets foretold. It must come from the Lord (Hosea 5:14-15, Hosea 6:1). Israel’s sickness was brought about by the Lord because of the nation’s refusal to obey that which the Lord had commanded. And the same One Who brought about Israel’s condition is also the only One Who can effect a change in Israel’s condition. And a reversal of the nation’s condition after this fashion is dependent on a reversal of the nation’s attitude and action regarding the Lord’s commandments (cf. Exodus 2:23-25; Exodus 3:7-12; Exodus 4:19-20). Note Hosea 6:1-2 in this respect: "Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight." Then, note the two things revealed in Hosea 5:15 which introduce Israel’s future repentance: 1) The two days begin with Israel’s "offense" (i.e., the nation’s crucifixion of her Messiah); and 2) the two days come to a close with the Jewish people seeking the Lord’s face during a time of "affliction" (during the coming Tribulation), receiving the Lord when He returns. Both the time of the Tribulation and the time when Israel will seek the Lord’s face will be two days (2,000 years) beyond the crucifixion of Christ, which was four days (4,000 years) beyond the creation of Adam. Thus, healing for the nation will occur after two days, on the third day (counting from Calvary), or after six days, on the seventh day (counting from Adam). As God worked six days to restore a ruined creation in the beginning and then rested the seventh day (Genesis 1:1-31; Genesis 2:1-3), so is He presently working six more days to restore a subsequent ruined creation (6,000 years), with a view to resting the seventh day (the seventh 1,000-year period). And all subsequent sections of Scripture, such as Hosea 6:1-2, merely rest upon and provide additional light for the foundational framework -- showing the septenary structure of Scripture -- set forth at the very beginning. Then, with all of the preceding in mind, note Isaiah 53:1-12. This chapter outlines Israel’s confession in that coming seventh day, following the healing of the nation: "Who hath believed our report? And to whom is the arm of the Lord revealed? Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed..." (Isaiah 53:1, Isaiah 53:4-5). It was this future condition of Israel which Isaiah (along with the other prophets) dealt with so extensively. And it was this future condition of Israel which the miraculous signs throughout Scripture pointed to, whether during Moses and Joshua’s day, during Elijah and Elisha’s day, or during the days of Christ and the apostles (both preceding and following the events of Calvary). (The central thought when the Spirit of God closed the Old Testament Canon pertained to Israel being healed [Malachi 4:2-3], and this was likewise the central thought when the heavens were once again opened over four centuries later [Matthew 3:1-2; Matthew 4:17; Matthew 4:23-25]. The New is simply a continuation and unveiling of that which has lain in the Old from the beginning. Do you want to understand the New? Then study the Old. Do you want to see Israel or the Christ of the New? Then view Israel or the nation’s Messiah in the eyes of the Old.) 2. Cessation of Signs, Wonders, and Miracles Paul, in 1 Corinthians 13:8-10, referred to a day when the miraculous signs being manifested at that time would cease. And it is evident that the whole panorama of spiritual sign-gifts (1 Corinthians 12:1-31) would be alluded to by the three which Paul singled out -- prophecies, tongues, and knowledge. All of the spiritual sign-gifts would have to be looked upon together -- as a unit, comprised of different parts -- simply because of their interrelated purpose. They all existed for exactly the same purpose. And when the Lord saw fit to bring His purpose surrounding these gifts to a close, they (all of them together, delineated by the three in 1 Corinthians 13:8) would no longer exist. Prior to Acts 28:28, Paul had the power to effect bodily healings (portending Israel’s healing), for the offer of the kingdom was still open to Israel (Acts 28:8-9). But after this time, when the offer of the kingdom was no longer open to the nation -- when healing for Israel was set aside with the nation, with the corresponding cessation of signs, wonders, and miracles -- Paul no longer possessed this power. After this time, Paul instructed Timothy, "...use a little wine for thy stomach’s sake and thine often infirmities" (1 Timothy 5:23); and he later left Trophimus "at Miletum sick" (2 Timothy 4:20). In 1 Corinthians 13:8-10, two expressions are used in opposite senses -- "in part," and "perfect": "Charity [’Love’] never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." In these verses, "in part" has to do with incompleteness (from ek meros, meaning "out of a part [pl. in the Gk. text of 1 Corinthians 13:9-10, ’out of parts’]," and "perfect" has to do with completeness (from teleios, meaning "complete," "bringing to an end") Thus, ek meros and teleios are used in antithetical senses. And both expressions, since they have to do with either the continuance or the end of the manifestations of supernatural signs, are inseparably connected with either the continuance or the end of the offer of the kingdom to Israel. In this respect, incompleteness (shown by ek meros) has to do with that time prior to God finishing His work pertaining to the offer of the kingdom to Israel (with signs, wonders, and miracles still in evidence); and completeness (shown by teleios) has to do with that time following God finishing His work pertaining to the offer of the kingdom to Israel (with signs, wonders, and miracles no longer in evidence). Thus, the thought set forth by Paul in 1 Corinthians 13:9-10, contextually, is something quite easy to see and understand so long as the proper connection with the manifestation of signs, wonders, and miracles is made. But remove this key, and the whole matter becomes impossible to properly see and understand. 1 Corinthians 13:9 teaches that Paul and others were exercising supernatural spiritual gifts. And they were exercising these gifts during a time of "incompleteness," i.e., they were exercising these gifts during the period prior to the time God would "complete" His work with Israel relative to the proffered kingdom. 1 Corinthians 13:10 then goes on to state that the time was coming when God would "complete" His work surrounding the reoffer of the kingdom to Israel. Then, the things being done during the time of "incompleteness" (during the time when the offer of the kingdom remained open to Israel, prior to God completing His work in this respect) would "be done away" with. And this is exactly what occurred when the offer of the kingdom was withdrawn from Israel, with a view to God removing from the Gentiles "a people for his name." The manifested signs, wonders, and miracles ceased. And this was in complete keeping with their usage in the Old Testament (pertaining to Israel and the kingdom), in complete keeping with their usage during the time covered by both the gospel accounts and the Book of Acts (again, pertaining to Israel and the kingdom), and in complete keeping with that which they portended (Israel’s spiritual condition, both present and future). When Paul told the Jews for the third and last time that he was going to the Gentiles with the message which they had rejected (Acts 28:28) -- with God then setting Israel aside for the remainder of the dispensation -- signs, wonders, and miracles had to cease until such a time as God would once again resume His dealings with Israel relative to the kingdom. This is a truth drawn from the Old Testament, the gospel accounts, and the Book of Acts which, from a Biblical standpoint, cannot be denied. And that’s where we are today -- living during a time in which Israel has been set aside awaiting "the fulness of the Gentiles" being brought to pass (Romans 11:25). We’re living during a time when signs, wonders, and miracles can have no part within the framework of God’s plans and purposes, for any such manifestation of supernatural powers would portend God dealing with Israel in relation to the nation’s spiritual condition and the theocracy during the present time, something which He is not doing at all. ======================================================================== CHAPTER 62: 04.10. PAULINE EPISTLES ======================================================================== 10 Central Message The Pauline Epistles And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction (2 Peter 3:15-16). The Books of I, II Peter deal extensively with one subject -- the salvation of the soul (1 Peter 1:4-9; 2 Peter 1:2-11). This is the central message throughout both epistles; and if this is not recognized at the outset, it will be impossible to properly understand either epistle. Peter, in his first epistle, dealt with the salvation of the soul in relation to testings, trials, and sufferings (1 Peter 1:1-5; 1 Peter 2:21-24; 1 Peter 4:12-13, 1 Peter 4:19). And in his second epistle, Peter opened with thoughts surrounding maturity in the faith and the importance of always keeping the message surrounding the salvation of the soul uppermost in one’s thinking (1 Peter 1:2-19; cf. James 1:21). But then Peter took a different turn in his second epistle and began to warn against false teachers, paralleling, to a large extent, the content of Jude’s epistle, which also forms a warning against false teachers (2:1-3:8; cf. Jude 1:4-19). Then, the warnings in both Peter’s and Jude’s epistles would have to do with the same false teachers whom Paul so often warned against in his ministry and epistles (e.g., Acts 20:29-31; 1 Timothy 4:1-3; 2 Timothy 3:1-8; 2 Timothy 4:3-4). All three writers dealt with the same subject matter (the saving of the soul), and all three warned against the same false teachers who would arise (those who would teach contrary to that which Paul, Peter, and Jude taught in their ministry -- things pertaining to the salvation of the soul). Then note that Peter ended his second epistle by calling attention to Paul’s writings. Peter, at the conclusion of that which he wrote, called attention to the fact that Paul had previously written about the same things which he had just finished writing about. And Paul had written after this fashion "in all his epistles, speaking in them of these things..." (2 Peter 3:16 a). Paul had dealt with exactly the same things which Peter dealt with in his two epistles. Paul had dealt with the same salvation (2 Peter 3:15) and the same warnings against false teachers (2 Peter 3:16-17). Peter dealt with this message, Jude dealt with this message, Paul dealt with this message, and the writers of the other New Testament epistles (the writers of Hebrews, James, and I, II, III John) also dealt with various aspects of this message. This is a message surrounding the kingdom of the heavens and a salvation to be realized therein. This salvation was offered to Israel prior to the events of Calvary and reoffered to the nation following the events of Calvary. And, throughout the present dispensation, this salvation has been and is being offered to the new creation "in Christ." The message surrounding salvation in relation to the kingdom of the heavens is the central message of the New Testament, introduced in the Old Testament. This is the message seen in the gospels at the beginning of the New Testament, leading into the finished work of Christ at Calvary; this is the message which continues in Acts, following Christ’s finished work at Calvary; and this is the message which continues on into the epistles and the Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22, Revelation 4:1-11 (where God completes His dealings with the one new man "in Christ," allowing Him to once again turn and complete His dealings with Israel [Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24]). In this respect, correctly understanding the correlation between that which is taught in the four gospels, the Book of Acts, the twenty-one epistles which follow, and the opening four chapters of the Book of Revelation (which, for the Church, climax that which precedes, anticipating the marriage festivities and Christ’s millennial reign [Revelation 19:1-21, Revelation 20:1-15]) is dependent on one thing. It is dependent on understanding basics pertaining to the message surrounding salvation in relation to the kingdom of the heavens -- the salvation of the soul. The whole of the New Testament centers around this message -- first as it pertains to Israel, and then as it pertains to the new creation "in Christ." And that carries a person from the beginning of Matthew’s gospel to the opening four chapters of the book of Revelation, with the conclusion of the matter seen later in the book. Thus, the importance of properly understanding this message can hardly be overemphasized. This is a message which pervades the whole of Scripture, beginning, not in the opening chapters of Matthew’s gospel, but in the opening chapters of the Book of Genesis. It is a message introduced in the Old Testament (as Christ’s finished work at Calvary is introduced in the O.T. [Genesis 3:1-24; Genesis 4:1-26; Genesis 22:1-24; Exodus 12:1-51; Numbers 21:1-35]), and it is a message which must be understood in the eyes of the Old Testament prophets (as Christ’s finished work at Calvary must be understood in this same respect [Luke 24:25-27]). Understand the former (the message in the O.T.), and you can understand the latter (the message in the N.T.); but ignore or misunderstand the former, and you will not possess the information which God has provided to help you understand the latter. The new is simply a continuation of and an unveiling of that which has lain in the Old from the beginning. (Foundational material pertaining to the message surrounding the kingdom of the heavens -- particularly as it relates to the progression of the message through the gospels and then through Acts [with events in Acts occurring during the time several of the epistles were written] -- has been set forth different places throughout the first nine chapters of this book. And these nine preceding chapters contain, in respect, the necessary foundational material which will allow one to go on from that point and properly view the central message of the Pauline epistles, the central message of the general epistles, and the goal and climax of the matter in the Book of Revelation. The present chapter will concern itself with the message pertaining to the kingdom of the heavens in the Pauline epistles, the next chapter [Ch. XI] will concern itself with this same message in the general epistles, and the concluding chapter [Ch. XIII] will concern itself with the goal and climax of the matter in the Book of Revelation.) Distinguishing Traits Each of the individuals whom God, through His Spirit, used to pen the words of the New Testament Canon exhibited certain individual qualities and characteristics in that which they wrote. This was true relative to both their use of the Greek language and their use of different words, terms, or expressions. The thought is not at all that the Spirit of God, in a mechanical fashion, moved men as they wrote. If this had occurred, there would not be the noticeable differences in styles, words, terms, or expressions used in the different epistles. There would be uniformity in this respect. But uniformity exists only in the thread of teaching throughout what they wrote, not in how they wrote. It is evident that the Spirit of God took and used men within the framework of all their own individual qualities and characteristics as they penned the Word, which would take into account all their prior experiences in life. And this is something which falls within the scope of God’s sovereign control of all things, not only in the different writers’ generations but in all the preceding generations from which the writers’ particular and peculiar hereditary traits were derived as well. Nothing, occurs in a haphazard manner within the scope of God’s plans and purposes. The Spirit of God took and used men to pen particular parts of the Word of God, while, at the same time, He allowed these men to use their own language style, words, terms, and expressions as they wrote; and, through this process, the Spirit guarded them from error in that which they wrote. And within the Spirit’s control after this fashion, the structure of the Word of God and the intricate fashion in which it was put together moved completely beyond man’s finite wisdom and ability. Those whom the Spirit of God used to pen the Word of God, though being allowed to write within the framework of their own individual traits, wrote strictly as "they were moved [’borne,’ ’carried,’ ’led’] by the Holy Spirit" (2 Peter 1:21). And the end result of the Spirit’s work in this respect -- preceded by God’s sovereign control in matters throughout not only the different writers’ generations but prior generations as well -- was always the same. That which these men wrote was the very Word of God, down to the individual words which they used and the individual letters comprising each of these words. Can man understand these things surrounding the inspiration of Scripture? No, but man can believe these things. And, because of the clear statements in Scripture and the evident nature from Scripture concerning how things were brought to pass, belief (faith) is exactly what God expects (Hebrews 11:6). 1. Paul and the Gospel The manner in which God revealed His Word to man has been briefly covered for a reason. The epistles (Pauline and general epistles) were written by at least five -- probably six -- different men (the author of Hebrews being unknown), and certain individual distinguishing qualities and characteristics can be seen in their writings. In Paul’s case, his extensive use of the word "gospel" -- how and why he used the word -- forms a major trait which makes his writings different from those of any other writer of a New Testament book. Paul, for evident reasons, appeared almost obsessed with this word, using it far more extensively than any of the other writers. And he used the word both alone and through qualifying it various ways (e.g., "gospel," "gospel of God," "gospel of Christ," etc.), usually referring to the same thing, though possibly with different emphases. Paul’s writings comprise slightly less than one-third of the New Testament, but of the one hundred thirty-two times that the word "gospel" appears throughout the New Testament -- in both its noun and verb forms (euaggelion and euaggelizo respectively) -- almost two-thirds of these occurrences are found in the Pauline epistles. The word appears twenty-three times in the four gospels, seventeen times in the Book of Acts, eighty-three times in the Pauline epistles, six times in the general epistles, and three times in the Book of Revelation. Why did Paul use this word so extensively? The writer of Hebrews only used the word twice; James didn’t use the word at all; Peter only used the word four times; John didn’t use the word in either his gospel or his epistles, though he used it three times in the Book of Revelation; and Jude didn’t use the word in his epistle. And, beyond that, what was Paul referring to when he used this word? The word "gospel" simply means good news. What was the good news to which Paul referred? Invariably, people want to associate the word "gospel" with only one thing -- the good news surrounding Christ’s finished work at Calvary. They see the word "gospel" in Scripture, and this is what invariably comes to mind. And, looking at the word after this fashion, they seek to understand any portion of Scripture where this word appears strictly in the light of the gospel of the grace of God. And, interpreting Scripture after this fashion, they usually end up with a perversion, for the word "gospel" is used much more often than not -- particularly in the Pauline epistles -- referring to good news other than Christ’s finished work at Calvary. And erroneously understanding the word "gospel" to refer to Christ’s finished work at Calvary in a text where it doesn’t will not only do away with the teaching in the text but it will also often result in a perversion of the message surrounding the simple gospel of the grace of God. An example of the preceding would be the manner in which 1 Corinthians 15:1-4 is usually understood. The word "gospel" appears in the first verse, and all four verses are usually looked upon as referring to the same thing -- the gospel of the grace of God. But both the text and the context reveal that such an interpretation is not correct at all. Paul used the word "gospel" in connection with that which is stated in verses one and two, but it is evident that this has no reference to the gospel of the grace of God. Salvation in these verses is spoken of as an ongoing process in the lives of those to whom he was writing, and it is also spoken of as something which can be lost. Neither would be true relative to the gospel of the grace of God which Paul had proclaimed to them "first," referred to in verses three and four (referred to apart from the use of the word "gospel"). And when individuals combine 1 Corinthians 15:1-4 and attempt to make everything pertain to the gospel of the grace of God, that spoken of in verses one and two is always done away with, and that spoken of in verses three and four is often corrupted (through bringing elements [from 1 Corinthians 15:1-2] over into the gospel of the grace of God which do not belong there). And this same thing would be true numerous places in the Pauline epistles when the context is ignored and the word "gospel" is made to refer to something which the text doesn’t refer to at all (ref. Chapter VIII, "Paul’s Gospel"). Paul’s extensive use of the word "gospel," particularly his extensive use of this word to refer to something other than the gospel of the grace of God, goes back to his experiences at the outset of his ministry. Before Paul ever launched out on the ministry to which he had been called -- to carry the good news rejected by Israel to the Gentiles -- the Lord took him aside and taught him all the various things about the message which he was to proclaim. And after this, as Paul went about fulfilling his calling, it was only natural for him to use the word "gospel," meaning good news, to refer to the good news (taught to him by the Lord) which he had been called to proclaim to Christians throughout the Gentile world. This "good news" had to do with the mystery revealed to Paul by the Lord in Arabia. It had to do with Jews and Gentiles being placed together in "the same body" as "fellowheirs [’joint-heirs’]" with Christ (Ephesians 3:1-11); and these Jewish and Gentile believers (Christians), together, possessed a "hope" relative to one day occupying a position of honor and glory with Christ in "his heavenly kingdom" (cf. Colossians 1:25-28; 2 Timothy 4:17-18). And Paul referred to the good news surrounding this message as "my gospel" (Romans 16:25), "our gospel" (2 Corinthians 4:3), "the glorious gospel of Christ [lit., ’the gospel of the glory of Christ’]" (2 Corinthians 4:4), "the gospel of God" (Romans 1:1; 2 Corinthians 11:7), "the gospel of Christ" (Romans 1:16; Galatians 1:7), etc. Then, numerous times Paul simply used the word "gospel" alone to refer to this good news (Romans 1:15; Galatians 1:6). The fact that the mystery had been revealed to Paul, with Paul called to carry this message to Christians throughout the Gentile world, is the reason why he used the word "gospel" so often in his epistles. It was only natural for him to refer to the message which he had been called to proclaim through the use of a word which meant, "good news," for the message was good news. For the unsaved, Christ’s finished work on Calvary was "good news." As unsaved individuals, this was the best news that they could ever hear. But once they had been saved, then they were to hear the "good news" about why they had been saved. And, as saved individuals, this was the best news that they could ever hear. And Paul’s ministry centered around the latter, not the former. Paul’s ministry centered around proclaiming that which the Lord had revealed to him in Arabia. And the message contained therein was the best news redeemed man could ever hear, which was why Paul let nothing stand in the way of his proclaiming this message. This "good news" had to do with the greatest thing God could offer redeemed man -- positions as co-heirs with His Son, from a heavenly realm, in the coming kingdom. To use the writer of Hebrews words, it was "so great salvation" (Hebrews 2:3). And Paul’s repeated reference to the message surrounding this offer as "good news" is one of the distinguishing characteristics of his writings. 2. Paul and the Faith Christians at the beginning of the present dispensation, before they were ever called "Christians" (Acts 11:26), were known simply as those "of this way" (cf. Acts 9:2; Acts 19:9; Acts 19:23; Acts 22:4; Acts 24:14; Acts 24:22). In each instance the word "way" is preceded by the definite article, and the expression could be better translated, "the way." Those believing the message proclaimed on the day of Pentecost and following were singled out through the use of this expression. They were believing Jews who followed a way different from that being followed by the remainder of the nation (which was looked upon by Israel’s religious leaders as a heretical way [Acts 24:14]), and the expression was later used within Gentile circles as well, though by Jews (Acts 19:9). The origin of this expression is rooted in believing the message being proclaimed to Israel relative to salvation in the first seven chapters of Acts, and this salvation had to do with deliverance in the kingdom, not with one’s eternal destiny (ref. Chapters I-V, "Continuing from the Gospels," "Restoration of the Kingdom," "Restoration of All Things," "Acceptance by Many," and "Rejection by the Nation"). Those "of the way" had believed the message being proclaimed, and they were seeking, through every means possible, to bring about belief (in the same message) on the part of an entire unbelieving nation, the nation of Israel. Prior to his conversion, Paul was going about the country seeking to destroy that which he and numerous other Jews viewed as a new, heretical Jewish sect by doing away with those "of the way"; and, on his journey from Jerusalem to Damascus, he had his eyes opened to the truth rejected by Israel. Resultingly, he became a follower "of the way" and subsequently exhibited the same urgency and zeal toward proclaiming "the way" as he had previously exhibited toward trying to destroy "the way." Years later, writing to the Churches in Galatia, Paul described the message which he had sought to destroy by using the expression, "the faith" (Galatians 1:23). And not only did Paul use this expression writing to the Churches in Galatia (to refer to the message surrounding the King and the proffered kingdom, the message described simply as "the way"), but he used it numerous times throughout his ministry, referring to the same message (e.g., Acts 14:22; Romans 1:5; Romans 1:8; Ephesians 1:15; Php 1:27; Colossians 1:23; 1 Timothy 6:12; 1 Timothy 6:21; 2 Timothy 3:8; 2 Timothy 4:7 ["faith," in each reference, is articular in the Gk. text]). And Luke (writing Acts) used it the same way relative to events prior to Paul’s conversion (Acts 6:7). And it was used this same way by those writing the other epistles (e.g., Hebrews 12:2; James 2:14; 1 Peter 5:9; 1 John 5:4 [also Revelation 2:13]; Jude 1:3). Then going back behind both the epistles and the Book of Acts, it was used this same way by Christ during His earthly ministry (Luke 18:8 ["faith," in each preceding reference, is articular in the Gk. text]). In this respect, it can clearly be shown that "the faith" was a commonly used expression, seen throughout the New Testament, to refer to teachings surrounding the proffered kingdom. Those "of the way" in Acts were those who held to "the faith." And though Paul used the expression, "the faith," extensively throughout his epistles after this fashion, he was far from alone in so doing. Other writers of Scripture are also seen using this expression in the same manner Paul used it. Thus, the expression, "the faith," refers, not to belief in general (i.e., as often expressed, "all the great Biblical doctrines of the faith [referring to the virgin birth, blood atonement, etc.]," but belief in particular. This is what the article shows, used to point out something particular, something which would be evident by the context. And to say that verses such as 1 Timothy 6:12, 2 Timothy 4:7, or Jude 1:3 (among many others) refer to holding to that which is looked upon as "all the great Biblical doctrines of the faith" is not only textually wrong but theologically destructive. Scripture is to be interpreted in the light of Scripture, "comparing spiritual things with spiritual" (1 Corinthians 2:13); and when this is done, going back into the Book of Acts and carrying the matter through into the epistles, it can be clearly demonstrated exactly what the expression, "the faith," refers to. And to misinterpret and teach contrary to that which Scripture clearly reveals about "the faith" not only obscures that which is taught in one realm but also invariably results in false teachings in another realm. 3. Paul and the Saving of the Soul The Greek word psuche, meaning either "soul" or "life," is used a number of different ways in Scripture, referring to things surrounding man’s life in both the physical and spiritual realms. However, the word is never used in Scripture after the fashion in which it is often used in Christian circles -- associating the saving of the soul with one’s presently possessed eternal salvation. Rather, in Scripture, in the spiritual realm, the saving of the soul refers strictly to a future salvation -- a salvation presently being brought to pass in the lives of the redeemed, but not realized until a future time (cf. 1 Corinthians 1:18; Hebrews 1:14; 1 Peter 1:9). The writers of the four gospels and the writers of Hebrews, James, and I Peter all used the word psuche, soul/life, after the preceding fashion (e.g., Matthew 16:25-27; Mark 8:35-38; Luke 9:24-26; John 12:25; Hebrews 10:35-39; James 1:21; 1 Peter 1:4-9). And these same writers (with the exception of James) also used the word referring to the physical realm as well (e.g., Matthew 6:25; Mark 3:4; Luke 12:22; John 10:11; Hebrews 12:3; 1 Peter 3:20). Paul used the word psuche thirteen times throughout the course of his epistles, and with the exception of two instances (2 Corinthians 12:15; 1 Thessalonians 5:23), he used the word referring only to the physical realm (e.g., Romans 11:3; Php 2:30). In the epistles, references, in so many words, to Christians either realizing or not realizing the salvation of their souls within the framework of the mystery revealed to Paul are seen in the general epistles, not in the Pauline epistles. "The salvation of the soul" is not really Pauline terminology, though it is correct terminology and Paul alludes to the matter in both 2 Corinthians 12:15 and 1 Thessalonians 5:23. Paul, referring to things surrounding this future salvation, used two main expressions -- "the gospel" and "the faith." Those writing the general epistles, referring to things surrounding this same salvation, used three main expressions -- "the gospel," "the faith," and "the saving of the soul." However, though the writers of the general epistles used the word "gospel" after the same fashion Paul used this word (e.g., Hebrews 4:2; Hebrews 4:6; 1 Peter 4:17), any extensive use of the word after this fashion was left to Paul. The "good news" surrounding the mystery had been revealed to him, and he was the one who, logically, would continually reference this "good news." Thus, the terminology used by Paul and that used by the writers of the general epistles, referring to things surrounding the salvation to be realized by Christians in the coming kingdom, differs in the preceding respects. But all the various things surrounding the message and the end of the matter remain the same. It all goes back to how the Spirit of God used different men to pen the Word. All the writers of the epistles dealt with exactly the same thing, though their emphases on different aspects of the matter were different, and their ways of expressing and saying certain things were, at times, different. But because of God’s sovereign control in matters surrounding these men’s lives and the Spirit’s work in the matter of guarding these men from error as they wrote, that which these men wrote was exactly, in every detail, what God wanted man to possess in order to understand all the various things about His plans and purposes. It was the very Word of God, as stated in 2 Timothy 3:16, the Breath of God. Ramifications of... What are the ramifications of either seeing or not seeing the Pauline and/or general epistles after the fashion in which the different men wrote, along with correspondingly either seeing or not seeing the central subject matter of these epistles? The answer is evident. At the outset, the former will provide a correct grid and the latter an incorrect grid to work with. And, as individuals work their way through the epistles, they will either be building on that which is correct or on that which is incorrect, with the end result either being in line or out of line with that which each man wrote. But a proper understanding of the epistles doesn’t begin with the epistles themselves. Rather, such an understanding begins with "Moses and the prophets." It begins where God began, "In the beginning" (Genesis 1:1 ff; cf. Luke 24:27). If a person wants to properly understand a particular part of Scripture, at any point in Scripture, there is never an exception to one rule of interpretation. The person must always begin with Moses. Begin here and study forward. This is the way in which God has designed and laid out His Word, and this is the way in which He expects man to come into a knowledge of His revealed plans and purposes. God laid His entire Word out in a dual fashion: 1) through providing a foundational framework at the very beginning, upon which the whole of subsequent Scripture rests (Genesis 1:1-31; Genesis 2:1-3); and then 2) through providing all that which rests upon the foundational framework, revealing the complete structure, as He would have man to see and to understand it (Genesis 2:4 - Revelation 22:21). In the foundational framework, everything pertaining to God’s restoration of a ruined creation throughout six days (throughout the entirety of Man’s Day) moves toward a seventh day of rest (the Lord’s Day). And the remainder of Scripture is simply a building upon this septenary structure, whether dealing with events during Man’s Day or with events during the Lord’s Day. The remainder of Scripture simply reveals God’s work throughout six thousand years (work to restore a ruined creation), with a view to the seventh one-thousand-year period (the day of rest, following restoration). And it matters not where a person is reading and studying in Scripture, this whole overall thought, established by God at the beginning, must be kept in mind. This is foundational, fundamental, and primary (ref. the author’s book, THE STUDY OF SCRIPTURE, Chs. II-IV). And when a person begins to look at the New Testament epistles, this has to be kept in mind, for these epistles must all rest on the foundational framework which God set forth at the beginning of His Word. They must have to do, first and foremost, with God working six days, six thousand years (to bring about the restoration of a ruined creation), with a view to God resting on the seventh day, the seventh one-thousand-year period (following the completion of His work). But the preceding is only foundational. In order to properly place the epistles in their correct perspective, there are numerous things which must be understood about God’s work throughout the six days and His rest on the seventh day. And uppermost in the matter would be properly understanding the message surrounding the proffered kingdom throughout both the gospels and the Book of Acts (and properly understanding the message in the gospels and the Book of Acts is contingent on properly understanding a number of things which precede, things previously revealed in "Moses and all the prophets"). This would involve numerous things about Israel, allowing one to understand the Church being called into existence following God’s dealings with Israel in the gospel accounts, necessitating the subsequent writing of the epistles. The Church was called into existence to be the recipient of that which Israel had rejected -- the kingdom of the heavens. And the epistles would only naturally deal with Christians in relation to this message. From a Biblical standpoint, there could really be no other reason for the epistles being written. And a person can do one of two things when studying the New Testament epistles. He can either make a proper connection with preceding Scripture (begin in Genesis and work forward into the gospels and Acts) or he can make an improper connection with preceding Scripture (ignore or misunderstand that which precedes). And these two approaches to Scripture parallel two related directions which can be taken in the Christian life -- the narrow way and the broad way (cf. Matthew 7:13-14; Luke 13:24). The former leads to life, which is what the instructions in the epistles are about; and the latter leads to destruction, which is what the warnings in the epistles are about. ======================================================================== CHAPTER 63: 04.11. GENERAL EPISTLES ======================================================================== 11 Central Message The General Epistles Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints (Jude 1:3). The seven epistles extending from James through Jude are usually referred to as "the general epistles." Hebrews is not normally included in the list, for many believe Paul wrote Hebrews and class the book among his epistles. And others, though questioning the Pauline authorship, are usually inclined to leave the book in a category by itself -- neither placed among the Pauline nor among the general epistles. Hebrews though should really be looked upon as the first of the general epistles, not the last of the Pauline epistles or placed in a category by itself. The authorship of Hebrews is unknown and cannot be ascertained. Certain things about Hebrews would appear to indicate that Paul didn’t write the book (e.g., the structure of the Greek text, the sparse use of the word "gospel," and several references to "the saving of the soul"), but there is no data to work with concerning who did write the book. Thus, to simplify matters, Hebrews will be classed among the general epistles in this study. All eight of the general epistles have to do with the same subject matter, which is the same as the subject matter dealt with throughout all of the preceding thirteen Pauline epistles. The New Testament epistles, whether Pauline or general, have to do with different facets of the same subject matter dealt with throughout preceding Scripture -- not only in immediately preceding Scripture (the gospel accounts and the Book of Acts), but also in Scripture preceding that as well (the Old Testament). And the writing of the epistles was made necessary because of the existence of a completely new entity (the new creation "in Christ," the "one new man" [2 Corinthians 5:17; Ephesians 2:13-15]) to be the recipient of that which had been offered to and rejected by Israel, the kingdom of the heavens. The existence of this new entity -- this "one new man," completely separate from Israel and not under the Mosaic economy -- necessitated God supplying additional revelation which would have to do specifically with the message surrounding the proffered kingdom in relation to this new man. And, in this respect, it could only naturally follow that the epistles would have to do with the same heavenly sphere of the kingdom which had previously been offered to Israel in the gospel accounts, reoffered to the nation in the book of Acts, and now offered to the new creation "in Christ." However, neither this additional revelation nor the new creation "in Christ" could be looked upon as completely new per se. Rather, this additional revelation could only be looked upon as having its roots in the Old Testament Scriptures. It could only be looked upon as revelation which would open numerous parts of the Old Testament Scriptures to one’s understanding, parts which had to do with the new creation "in Christ" and parts which would remain closed without this additional revelation. And this additional revelation would bring about its intended purpose mainly through providing information which would open up the vast storehouse of previously established types, beginning with the writings of Moses. God chose to begin opening the Old Testament Scriptures after this fashion by first taking one man, Paul, aside and revealing these things to him alone (similar to His creating only one man in the beginning [through whom His plans and purposes would ultimately be realized], or similar to His calling only one man out of Ur [through whom His plans and purposes would ultimately be realized], or similar to the Church being looked upon collectively as one new man [through whom His plans and purposes would ultimately be realized]). Then, after calling and setting Paul aside, the Lord would use this one man to carry the message to others. And this task would be accomplished through his traversing the land proclaiming the mes sage, through his teaching "faithful men" who would "be able to teach others also" (1 Timothy 1:18; 2 Timothy 2:2), and through his writing thirteen epistles to not only Christians of that day but epistles remaining with Christians throughout the entire dispensation. (Note that the pattern for the God-ordained ministry of the one new man "in Christ" is set forth in the calling of the one man, Paul, in the beginning [1 Timothy 1:15-16]. Those comprising the one new man are to take the epistles [and other parts of Scripture], traverse the land, and teach "faithful men" who will "be able to teach others also." And the central message is, accordingly, to be the same as Paul’s, seen throughout the epistles the good news surrounding Christians in relation to the coming glory of Christ.) God took Paul aside shortly after his conversion and revealed to him what is called in Scripture, "the mystery" (Ephesians 3:1-11). And Paul took this revelation, which was simply an opening of numerous parts of the Old Testament Scriptures having to do with the new creation "in Christ," and began proclaiming this message in accordance with his calling. This will explain Paul singling out Peter and spending fifteen days with him on his second visit to Jerusalem following his conversion. Paul had gone to Jerusalem shortly after his conversion and spent time with the apostles, apparently all eleven (Acts 9:27-28). But following his subsequently being taught the things surrounding the mystery by the Lord in Arabia, Paul went up to Jerusalem again, specifically to see and to spend time with Peter. And, on this trip to Jerusalem, Paul called attention to the fact that he didn’t even see the other apostles, except James. He spent the time with Peter alone (Galatians 1:11-19). And the reason is evident. Peter had been called to proclaim "the gospel" (referring to the good news surrounding the coming glory of Christ rather than the good news surrounding the grace of God) to "the circumcision," and Paul had been called to proclaim this same gospel to "the uncircumcision" (Galatians 2:7). And this good news is what the mystery revealed to Paul had to do with (cf. Romans 16:25-26; Galatians 1:11-12; Ephesians 3:1-6; Colossians 1:25-29; 1 Timothy 1:11). Paul, traveling to Jerusalem for the purpose of seeing Peter after the mystery had been revealed to him (after the Old Testament Scriptures pertaining to the matter at hand had been opened to his understanding) could only have had one thing in mind. He could only have had in mind providing instruction for Peter concerning matters in which he himself had been instructed, for Peter was God’s counterpart to Paul insofar as the message being carried to Jewish believers was concerned. The message which Paul was about to carry into the Gentile world, whether spoken or written, centered around the mystery revealed to him in Arabia. And this message would ultimately be proclaimed by Paul and others, during the course of their lifetime, "to every creature which is under heaven" (cf. Romans 10:18; Colossians 1:5-6; Colossians 1:23). Thus, the epistles written during this time -- Paul’s epistles extending from Romans through Philemon, and the general epistles extending from Hebrews through Jude (and also the seven epistles in Revelation 2:1-29; Revelation 3:1-22) -- can only be looked upon as having to do with this same message. The spoken and written message of that day had to do with instructions for Christians relative to their calling. The new creation "in Christ" had been brought into existence to realize heavenly positions as co-heirs with Christ in the coming kingdom. And that which the Lord taught Paul in Arabia -- which Paul, in turn, taught others and proclaimed throughout the Gentile world -- had to do with this proffered kingdom. It had to do with the kingdom of the heavens, taken from Israel and now being offered to an entirely new entity -- the new creation "in Christ." The spoken and written message of Paul and others (Peter, James, John, et al.) provided instructions and warnings for Christians relative to their calling. And these instructions and warnings, in a new and different form, were made necessary because of the bringing into existence of a new and different entity, the one new man. However, as previously stated, the epistles do not and cannot stand alone. Everything in the ministry of the apostles -- verbal or written -- remained connected with that which preceded, going all the way back to the opening chapters of Genesis. And Christians today, seeking to properly understand the message as it is seen in the epistles, must go back behind the epistles and first have at least some understanding of that part of God’s revelation which leads into the epistles. The epistles lie toward the end of Scripture, with only the Book of Revelation (which provides the capstone for all Scripture) following. And the place which the epistles occupy in Scripture and the information in the epistles must be understood in the light of that which precedes (that dealt with from Genesis through Acts) and that which follows (that dealt with in the Book of Revelation). They draw from that which precedes, and the consummation is seen in that which follows. Thus, the more a person understands about surrounding Scripture, the better equipped that person will be to understand the message of the epistles. Hebrews through Jude The epistles, much more often than not, are viewed by Christians within a completely incorrect framework. They are looked upon incorrectly, they are taught incorrectly, and Christians in general have an incorrect understanding of the subject matter therein. And it is a simple matter to see and understand why this is the case. The present has not been properly aligned with the past and future. There is little understanding all the way around of the preliminary data which one must possess in order to grasp the central message of the epistles. And, resultingly, the picture which one sees, as it pertains to the whole of God’s plans and purposes, can only be completely out of focus. The epistles have been severed from those things which God gave to open up and explain the epistles, and the result has been mass confusion in Christian circles. Practically everything is being taught from the epistles but the central teaching which the writers of the epistles dealt with. The existing problem can be illustrated from any of the New Testament epistles; but, since this study has to do primarily with the general epistles, brief remarks on different things within these eight epistles will suffice to illustrate the matter at hand. 1. Hebrews The Book of Hebrews -- as the remainder of the general epistles, or as all of the Pauline epistles -- is a book which deals with the saving of the soul (cf. Hebrews 4:12-13; Hebrews 6:18-19; Hebrews 10:35-39). This book is built around five major warnings, written to Christians. And the Spirit of God drew these warnings entirely from different parts of Old Testament typology. These warnings have to do with firstborn sons (cf. Hebrews 2:10; Hebrews 12:16-17). And with sonship in view, the subject matter surrounding the warnings in Hebrews can be clearly seen. These warnings simply have to do with different facets of teaching surrounding Christians either realizing or not realizing the rights of the firstborn at a future time, and the things taught in this book are drawn from the experiences of the Israelites (both national [Hebrews 2:1-18, Hebrews 3:1-19, Hebrews 4:1-16, Hebrews 6:1-20] and individual [Hebrews 12:1-29]) as they either realized or failed to realize the rights of the firstborn in past time. Israel has already been adopted in the type (Exodus 4:22-23; Romans 9:4), but Christians are awaiting the adoption in the antitype (Romans 8:18-23). And the adoption must occur prior to Christians ascending the throne with Christ, for only "sons" can rule. That’s the way matters in God’s kingdom have always existed, and that’s the way matters in God’s kingdom will always continue to exist (ref. the author’s book, THE MOST HIGH RULETH). That which is in view throughout Hebrews has to do with Israel realizing the rights of the firstborn in an earthly land (in the type) and with Christians realizing the rights of the firstborn in a heavenly land (in the antitype). And, in this respect, the whole of the subject matter in the book moves beyond the events of Exodus 12:1-51 (the sacrifice of the paschal lambs, the application of the blood, the vicarious death of the firstborn, and God’s subsequent satisfaction). But man in his finite understanding of matters, fails to make the proper connection of the things in Hebrews with that which preceded. And he spends his time attempting to understand the book on the basis of events in Exodus 12:1-51 (the death of the firstborn, the point of beginning) rather than going beyond the events of this chapter and looking at those Scriptures from which the things in the book are drawn (the rights of the firstborn, following a resurrection of the firstborn on the eastern banks of the Red Sea). Man looks at the passage surrounding "so great salvation" in Hebrews 2:3 and attempts to teach things pertaining to salvation by grace through faith from the passage. And he does the same thing with the other warning passages, misapplying and misinterpreting Scripture in the process. The passage in Hebrews 6:1-20 (Hebrews 6:4-6, the heart of the third of the five major warnings) which pertains to a falling away, with there being no possibility that the person who falls away can ever be renewed again to repentance, is often looked upon as one of the most difficult passages in Scripture. However, the opposite is, in reality, true. The passage is not difficult at all. The basic overall understanding of the passage is actually quite easy to grasp and understand. Difficulty comes when a person attempts to apply the passage to things surrounding the Christians’ presently possessed salvation. And "difficult" is not really the proper word when this is done. Rather, attempting to read teachings surrounding salvation by grace through faith into Hebrews 6:4-6 makes the passage "impossible" to understand, for that’s not what this section of Scripture deals with. However, on the other hand, if a person views the passage in the light of its context and has some understanding of the relationship of Hebrews (and all the other epistles as well) to that which has preceded, the passage will, in reality, interpret itself. The passage, contextually, flows out of and draws from the type-antitype structure of the preceding warning (Hebrews 3:1-19, Hebrews 4:1-16); and also, contextually, the passage pertains to that time when Christ will exercise the Melchizedek priesthood (to that future time when He will be the great King-Priest in Jerusalem [Hebrews 5:1-14]). And the type-antitype structure, drawn from the previous warning, has to do with an overthrown relative to one’s calling, with there being no possibility that God will change His mind (repent) relative to that which He has decreed concerning those overthrown. This is seen in the type as it pertains to the Israelites and an earthly calling at Kadesh-Barnea, and it must be equally true as it pertains to Christians and a heavenly calling in the antitype. The basic understanding of Hebrews 6:4-6 is that simple and easy. And so it goes with the remainder of the book or the remainder of the general epistles. Understand some basics, and interpretation becomes quite simple; but misunderstand these basics, and interpre tation becomes difficult to impossible. 2. James James deals with the saving of the soul (James 1:21; James 5:19-20), which, contextually, within the book itself, has to do with crowned rulers realizing an inheritance with Christ in the coming kingdom (James 1:12; James 2:5). And this is exactly the same subject matter seen throughout the surrounding epistles. In connection with the saving of the soul, James deals extensively with faith and works (James 2:14-26); and the key to understanding this section of James, which many expositors seem to home in on (along with certain cult groups, seeking to teach salvation via faith and works), is twofold: 1) The passage deals with Christians relative to faithfulness and the coming kingdom, not with the unsaved relative to eternal verities; and 2) works emanate out of faithfulness, something which cannot occur among those who have not passed "from death unto life," among those remaining spiritually dead. Faithfulness, works, and fruit-bearing go hand-in-hand in this respect. Faithfulness will result in works and fruitfulness (bringing about the salvation of one’s soul), but unfaithfulness will result in no works and no fruit (bringing about the loss of one’s soul). There are two main errors which expositors usually make when approaching James. They either relate the things in this epistle mainly to basic issues surrounding salvation by grace through faith, or they relate the things in this epistle mainly to the present experience of Christians (with little regard for or mention of the coming kingdom of Christ). The epistle deals with the former only to the extent that a person must first pass "from death unto life" before he finds himself in a position to exercise faithfulness (e.g., James 1:18), and the epistle deals with the latter only to the extent that faithfulness during the present time will have a direct bearing on the Christians’ position in the coming kingdom of Christ (e.g., James 1:12; James 2:5). Relative to the former, this is simply not the central subject matter of the epistle. James’ message pertains to the saved, not the unsaved. And relative to the latter, the epistle is being dealt with from a correct perspective as far as matters go. However, exposition is stopped far short of the revealed goal. There must always be a proper Biblical connection of the present experience of Christians with the proffered kingdom in view. And, in this respect, dealing only with the present experience of Christians from the Epistle of James is accomplishing little more than proclaiming a half-truth. 3. I, II Peter In his first epistle, Peter deals with an inheritance set before Christians (1 Peter 1:4-5), which has to do with the goal of their faith, the salvation of their souls (1 Peter 1:9). And this salvation is connected with the present in the respect that it has to do with present sufferings (1 Peter 1:7, 1 Peter 1:11; 1 Peter 2:21; 1 Peter 4:12-13), and it is connected with the future in the respect that it has to do with future glory (1 Peter 1:11, 1 Peter 1:13; 1 Peter 4:13; 1 Peter 5:4). In his second epistle, Peter associates this inheritance, this salvation, with the greatest thing God could offer redeemed man; and he further associates it with Christ’s greatest regal magnificence (2 Peter 1:4, 2 Peter 1:16 [superlatives are used in both verses in the Greek text, and greatest regal magnificence is the thought behind the superlative translated "majesty" in 2 Peter 1:16]). And, in the process, Peter deals with the importance of Christians understanding, receiving, and keeping the good news concerning this future salvation ever before them. Peter, knowing the importance of this matter, stated that he was going to keep on proclaiming these truths to the extent that those to whom he was writing could never forget them, even after his decease (2 Peter 1:12-15). Then in the second and third chapters, Peter sounds a warning against false teachers -- teachers who would arise among Christians and teach things contrary to the message which he so strongly proclaimed. These false teachers would be saved individuals who had previously heard, understood, and accepted the message (2 Peter 2:20 [epignosis, "mature knowledge," is used in the Greek text of this verse]); but, rather than remain within that which they had heard and accepted, they would turn from and teach things contrary to this message (2 Peter 2:1-2). Then Peter began to bring his second epistle to a close by calling attention to a septenary structure of Scripture, which he had referred to in chapter one and upon which the whole of Scripture rests. The kingdom of Christ is to be established after six days, on the seventh day (cf. Matthew 16:28; Matthew 17:1-5; 2 Peter 1:16; 2 Peter 1:18), which is a direct allusion back to Genesis 1:1-31; Genesis 2:1-3 -- verses forming a foundational framework at the very beginning, verses upon which the whole of subsequent Scripture rests. And the length of each of these days in subsequent Scripture, in complete keeping with Scripture both preceding and following the epistles, is revealed to be 1,000 years (2 Peter 3:8). 4. I, II, III John The trend of thought throughout John’s three epistles takes a number of different turns, but the truths taught therein center around one thing -- Christians walking in the truth (cf. 1 John 1:7; 2 John 1:4; 2 John 1:6; 3 John 1:3-4). And a walk of this nature, set forth in either John’s epistles or in any of the other epistles, is with a view to overcoming and receiving a full reward in the coming kingdom of Christ (cf. 1 John 2:28-29; 1 John 3:1-3; 1 John 5:1-5; 2 John 1:8). A central crux in John’s first epistle has to do with Christ’s present high priestly ministry (1 John 1:6-10, 1 John 2:1-2), reflecting on the fourth of the five major warnings in Hebrews (Hebrews 10:1-39). And teachings surrounding Christ’s high priestly ministry in John’s first epistle reflect, as well, on teachings drawn from his gospel. In John 13:4-12 there is the account of Christ taking a towel, girding Himself, taking a basin of water, and beginning to individually wash the disciples’ feet. This was done to teach His disciples a spiritual lesson of vast importance; and, in so doing, Christ drew from the symbolism surrounding the priestly ministry in the tabernacle. And this was also the place from which John drew when dealing with the same matter in his first epistle. The high priestly ministry of Christ -- ministering in the sanctuary on the basis of shed blood, after the order of Aaron -- was in view in both instances (though still future when the events of John 13:4-12 occurred). Christ, throughout the dispensation, is exercising a ministry in the heavenly sanctuary, providing a cleansing for the kingdom of priests which He is about to bring forth (the sons who will rule and reign with Him, His co-heirs). And according to the teaching of both John 13:1-38 and 1 John 1:1-10 and 1 John 2:1-29 -- along with Hebrews 10:1-39 and other related passages -- truths surrounding Christ’s present high priestly ministry form an integral part of the Word of the Kingdom. Drawing from the typology of the Levitical system, where the entire body of a priest was washed upon his entrance into the priesthood, Christians today (N.T. priests) received a complete washing at the point of salvation (upon their entrance into the priesthood). And this washing in both type and antitype can never be repeated. But also in keeping with the typology of the Levitical system, present defilement of the cleansed vessel through contact with the world requires subsequent partial washings -- shown in the type through subsequent washings of parts of the body at the laver in the courtyard of the tabernacle. And, because of this, Christ, through His present high priestly ministry, is providing cleansing for Christians on the basis of His shed blood on the mercy seat in the heavenly tabernacle. Christ, when washing the disciples’ feet, not only drew from the typology of the tabernacle but He also reflected on His impending high priestly ministry. And Christ, to show the gravity of the matter, specifically told Peter, "If I wash thee not [referring to a part of his body, his feet], thou hast no part with me" (John 13:8). Peter had already been washed completely (John 13:10), but unless Peter allowed the Lord to cleanse him from worldly defilement following this previous complete washing, he could have no part with Christ in the coming kingdom. John used the same teaching to which he had referred in his gospel to open his first epistle; and he directed the message, as in the gospel account, to saved people relative to present cleansing and the future kingdom. And Christians can do one of two things relative to Christ’s present high priestly ministry on their behalf: 1) They can either avail themselves of Christ’s work as High Priest (receive cleansing from present defilement and look forward to having a part with Christ in His kingdom [cf. Hebrews 10:32-39; 1 John 1:9; 1 John 2:28-29; 1 John 3:1-3]), or 2) they can refuse to avail themselves of Christ’s work as High Priest (not receive cleansing from present defilement and resultingly one day be denied a position with Christ in His kingdom [cf. Hebrews 10:19-31; 1 John 1:6; 1 John 1:8; 1 John 1:10; 1 John 2:1-4]). 5. Jude According to Jude’s introductory remarks, he sought to write an epistle dealing specifically with salvation by grace through faith, but the Spirit of God constrained him and led him to write about something else. Explaining the simple message of salvation by grace through faith was not the primary reason God gave the epistles. Adequate information necessary to open the types dealing with the simplicity of eternal salvation, as set forth by Moses and the prophets, had already been given prior to the writing of the epistles. Rather, God designed the epistles for those who were already saved, to provide instructions which would serve to open that part of the writings of Moses and the prophets pertaining to the Word of the Kingdom. And, in keeping with the preceding thoughts, Jude, rather than being led to write an epistle dealing with salvation by grace through faith, was, instead, led to write an epistle exhorting Christians in the present race and warning Christians concerning false teachers. And both the exhortation and the various warnings seen throughout the epistle pertain to "the faith which was once delivered unto the saints" (Jude 1:3 ff). The expression, "the faith," as it is used in Jude 1:3, is simply another way of referring to the things surrounding Paul’s gospel (ref. Chapters IV, X, "Acceptance by Many" and "Central Message -- The Pauline Epistles"). Jude’s exhortation had to do with earnestly striving in the present race, with "the faith" in view; and his warnings -- closely paralleling the warnings in Peter’s second epistle -- had to do with false teachers arising and proclaiming things among Christians contrary to "the faith." And that’s the way in which the New Testament epistles are brought to a close -- an exhortation to strain every muscle of one’s being in the present race of "the faith," and warnings against false teachers proclaiming perverse things concerning "the faith." Ramifications of... What are the ramifications of either seeing or not seeing the Pauline and/or general epistles in their correct setting relative to Scripture both preceding and following? Such ramifications are evident. All one has to do is compare conditions existing in the first-century Church with conditions existing in the Church today. Christians in the first-century Church knew that the letters (epistles) being sent to them had to do with the same message being proclaimed throughout the Churches by the apostles and others -- a message having its roots in preceding revelation. And this message pertained to a completely new entity (separate and distinct from Israel) and with a proffered kingdom. This new entity had been called into existence to be the recipient of heavenly positions with Christ in the kingdom, and the message being proclaimed had to do with faithfulness during the present dispensation with a view to glory during the coming dispensation. These things were consistently taught throughout the first-century Church. Christians during that day understood these things; and, understanding these things, they governed their lives accordingly. But these things are not being taught at all in the twentieth-century Church, except in isolated instances. Christians during the present day know little to nothing about these things, and their lifestyle often negatively reflects this fact. Everything begins in the past -- actually in the eternal council chambers of God before the ages began -- and moves toward a set goal. And this set goal -- whether seen in Moses, the Psalms, the prophets, the gospels, Acts, or the epistles -- is always revealed to be the same. It is the same set goal seen throughout the first nineteen chapters of the closing book of Scripture, then realized in the twentieth chapter. It is always revealed to be the seventh day, the seventh millennium, the Sabbath rest awaiting the people of God. Viewing the epistles within their correct setting will allow one to look upon the content therein from a correct perspective. Scripture in the epistles can be interpreted and applied correctly; and, through so doing, Biblical interpretation will be perfectly in line with other parts of Scripture. But erroneously viewing the epistles apart from their correct setting can only produce the opposite results. A correct interpretation, application, and alignment with other Scripture will be sadly lacking. And the true message in the epistles will be all but lost. ======================================================================== CHAPTER 64: 04.12. FROM JERUSALEM TO ROME ======================================================================== 12 From Jerusalem to Rome Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. And when he had said these words, the Jews departed, and had great reasoning among themselves. And Paul dwelt two whole years in his own hired house, and received all that came unto him, Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him (Acts 28:28-31). The Book of Acts details a story which begins in Jerusalem and ends in Rome. It begins in the capital of Jewry, with the message pertaining to the kingdom of the heavens going to the Jews first; and it ends in Rome, the capital of the Gentile world of that day, with the message subsequently going to the Gentiles, apart from a preference continuing to be given to the Jews. Paul made his announcement to this effect at the end of the most unique period which has ever existed in Jewish history (Acts 28:28; ref. Chapter IX, "Lo, We Turn to the Gentiles") -- a period experienced by one single generation of Jews, the generation living on both sides of Calvary and being the recipients of both the offer (before Calvary) and the reoffer (following Calvary) of the kingdom of the heavens. This was a saved generation of Jews which had rejected Christ as King (ref. Chapters III, IV, "Restoration of All Things" and "Acceptance by Many"). And once this generation had passed off the scene -- which was rapidly occurring during the time Paul was in Rome at the end of Acts -- an entirely different situation would exist throughout the remainder of the dispensation. The message pertaining to the kingdom of the heavens could no longer be carried to the Jewish people first. Once the generation of Jews to whom the offer and reoffer of the kingdom of the heavens was made had passed off the scene, there would no longer be a generation of Jews in existence to whom this offer could be extended. Thus, once Israel’s religious leaders had climactically rejected the offer of the kingdom -- which occurred in Rome, near the closing days of the existence of the generation to whom the offer and reoffer of the kingdom was extended -- God did three things: 1) He set Israel aside, 2) He allowed the nation’s capital city to be destroyed (by the Romans), and 3) He uprooted the Jewish people from their land and scattered them to the ends of the earth, anticipating "the fulness of the Gentiles" being brought to pass (Luke 19:41-44; Romans 11:25-26). And, as previously stated, throughout the remainder of the dispensation it would be impossible for a saved generation of Jews to exist to whom the offer of the kingdom could be extended. God was no longer dealing with Israel on a national basis, the Jewish people had been uprooted from their land and scattered among the nations, and Jews saved during this time would simply become part of the body of Christ rather than part of a saved Israeli nation. Jews appropriating the blood of the Paschal Lamb (through believing on the Lord Jesus Christ) would relinquish their national identity (with Israel) and become part of the one new man "in Christ," where there was no distinction between Jew and Gentile. Beyond Paul’s announcement in Acts 28:28 (about 62 A.D.), extending throughout the remainder of the dispensation, the message surrounding the kingdom of the heavens was solely for those comprising the body of Christ, the one new man "in Christ." It was a message, not for Jews, not for Gentiles, but for Christians alone. The message was for saved people; and Israel, beyond the generation to whom the offer and the reoffer of the kingdom was extended, existed in an unsaved state (not to mention the fact that the kingdom had been taken from Israel [Matthew 21:43; Acts 28:28]). The Jewish people were as the Gentile nations in relation to the possession or nonpossession of spiritual life. They were "dead in trespasses and sins" (Ephesians 2:1), and spiritual life had to first be generated before spiritual promises could be extended. The offer of the kingdom of the heavens, beyond Acts 28:28, was solely for those comprising the body of Christ. It was for Jews who had believed on the Lord Jesus Christ, relinquishing their national identity and becoming part of the body of Christ, where there was "neither Jew nor Greek [Gentile]"; and it was for Gentiles who had believed on the Lord Jesus Christ, relinquishing their national identity and becoming part of the body of Christ, where there was "neither Jew nor Greek [Gentile]" (cf. Galatians 3:26-29; Ephesians 2:1-22; Ephesians 3:1-11). These were the changes inherent in Paul’s announcement at the end of the Book of Acts. And attention at this point in Scripture, in relation to the kingdom of the heavens, ceased to be directed toward Israel. At this point in Scripture, the new creation "in Christ" became the sole recipient of the proffered kingdom. God’s New Witness Israel had been God’s witness, called into existence to carry the message of the one true and living God to the ends of the earth (Isaiah 43:1-10); and the people comprising this nation were supposed to have been the ones to carry the message concerning the King and His kingdom from Jerusalem to Rome during the first century. They had been the ones originally in view in the commissions which Christ gave to His disciples at different times during the forty days of His post-resurrection ministry -- beginning in Jerusalem, progressing into Judaea, then into Samaria, and then into the uttermost parts of the earth (Matthew 28:19-20; Mark 16:15-18; Luke 24:47-49; Acts 1:8). But Israel, as Jonah when called to go to Nineveh, wanted nothing to do with the matter; and, also as Jonah, Israel eventually ended up in the sea (scattered among the Gentile nations); and, also as Jonah, Israel is going to remain there for two days (2,000 years); and, also as Jonah, on the third day (the third 1,000-year period), Israel is going to be raised up to live in God’s sight (cf. Hosea 5:15; Hosea 6:1-2); and, also as Jonah, Israel will then carry the message of the one true and living God to the Gentiles (cf. Genesis 45:26; Isaiah 53:1 ff). But lying between Israel’s disobedience and Israel’s obedience is the two-day (2,000-year) period, seen in Jonah, in which Israel remains spiritually alienated from God, scattered among the Gentile nations. This is a period in which God, through Israel, has no witness. There was no witness through Jonah during the two days in the type, and there can be no witness through Israel during the two days in the antitype. The nation throughout the period remains, as Jonah, dead, in the sea. God though has not left Himself without a witness (cf. Acts 14:17). Rather, He has called a completely new entity into existence to carry His message to the ends of the earth during this time. He has called a new creation into existence, the one new man "in Christ." And this new man, through his positional standing in Christ, is not only reckoned as "Abraham’s seed" but is also reckoned as the one in line to inherit "the promise [a reference to that which the lineal seed of Abraham rejected, heavenly promises and blessings]" (Galatians 3:29). The ministry of this new man -- of Christians, comprising the Church -- is that to which Christ referred after He had departed the house and sat down by the seaside in Matthew, chapter thirteen, during the original offer of the kingdom to Israel (cf. Matthew 16:18). Christ left the house (referring to Israel), went down by the seaside (referring to the Gentiles), and gave four parables. The first parable outlined both the purpose for and the ministry of the Church which He was about to call into existence (the parable of the Sower). Then the remaining three parables revealed that which would occur in relation to the ministry of the Church throughout the dispensation. And the revealed reason for God turning from Israel to an entirely different group of people to be His witness to the ends of the earth was given by Isaiah over seven centuries prior to this time: "And in them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them" (Matthew 13:14-15; cf. Isaiah 6:9-10). Isaiah’s prophecy, within the scope of its fulfillment, actually spans the centuries. It is a prophecy which could have been applied to Israel numerous times in the nation’s rebellious history. And because of the nature of the prophecy, Christ referred to it in Matthew 13:1-58, the Spirit of God led John to refer to it in his gospel (John 12:39-41), and the Spirit of God also led Luke to refer to it at the end of the Book of Acts (Acts 28:25-27). The contextual use of the prophecy is the same in all three instances -- Israel’s rejection of the signs portending the nation being healed. The Jewish people had seen but had not seen; they had heard but had not heard. They had stopped their hearing; they had closed their eyes; they had hardened their hearts. And, consequently, there was no conversion of and healing for the nation. The prophecy and its context in Matthew 13:1-58 and in Acts 28:1-31 should be studied and understood in the light of one another. In connection with the quotation from Isaiah in Matthew there is a parabolic prophecy concerning the Church (which would exist only because of and following Israel’s disobedience). And that outlined in the parabolic prophecy began to be fulfilled in its fullness in connection with the quotation from Isaiah in Acts (at the time when the kingdom ceased to be offered to Israel, with the nation being set aside for the remainder of the dispensation). In Matthew 13:1-58, Christ referred to individuals being sown out in the world, with a view to their bringing forth fruit for the kingdom (the parable of the Sower [And it is evident that the individuals in view could not have been Israelites, for Christ was out of the house and down by the seaside at this time. Aside from that, Israel’s condition and destiny relative to fruit-bearing was later shown by the fruitless fig tree -- Matthew 21:19-20]). Then, in Acts 28:1-31, Luke referred to that time when the sequence of events shown by the parable of the Sower would begin in its fullness (it had already been occurring, but, with Israel set aside and God’s attention [relative to fruit-bearing] directed solely toward the one new man "in Christ," it could now [beyond Acts 28:28] occur in its fullness). In Matthew though, Christ went far beyond the simple statement by Paul following the reference to Isaiah’s prophecy. In the three parables following the parable of the Sower, Christ covered the history of Christendom throughout the dispensation. And the history covered by these three parables must be understood as having to do with the message surrounding the kingdom of the heavens, for that, contextually, is the subject matter at hand. In this respect, a major error has occurred over the years by individuals attempting to interpret these parables in the light of the gospel of the grace of God rather than in the light of the gospel of the glory of Christ. Contextually, fruit-bearing (Matthew 13:8, Matthew 13:22-23) and the Word of the Kingdom (Matthew 13:19-23) are in view. Both have to do with saved people and the gospel of the glory of Christ, and the parables must be so understood and interpreted. In the parable of the Sower, most of those sown out in the world failed to bring forth fruit; and in the succeeding three parables, the reason was given. The work of Satan, through seeking to put a stop to the proclamation of the message, produced gradual corruption. The false teachers which men such as Paul, Peter, and Jude warned the people about were already present (second parable); their work within Christendom would result in the spread of heresies of a nature which would bring about an abnormal growth in the Church, allowing those teaching false doctrine to be readily accepted (third parable); and this would have its end in the whole of Christendom being corrupted (fourth parable). That is, conditions would change in Christendom throughout the dispensation to such a degree that the message which the Church had been called into existence to proclaim worldwide -- which was proclaimed throughout all Christendom at the beginning of the dispensation (Romans 10:18; Colossians 1:5-6; Colossians 1:23) -- would not be proclaimed at all by the Church at the end of the dispensation. Rather than the Church proclaiming the message at the end of the dispensation, there would, instead, be complete apostasy within Christendom in this respect, resulting in conditions being exactly as Christ revealed in Luke 18:8. The Son of Man, at the time of His return, will be unable to find "faith [’the faith’] on the earth." The Church will be as Israel was at Christ’s first coming -- a people without hearing and without sight insofar as the message surrounding the proffered kingdom is concerned. And, in keeping with the same analogy, the Church will be both Pharisaical and Sadducean, both fundamental (so-called) and liberal. But in either instance, the message pertaining to the kingdom of the heavens will be absent. Christians will not want anything to do with this message. That’s the downward path upon which Christendom has been traveling for centuries -- a path which, insofar as the proclamation of the Word of the Kingdom is concerned, will lead to total corruption. And nothing can be done to change, alter, or reverse the course of events. This is the manner in which conditions were prophesied to exist at the end of the dispensation, and the matter was set when the woman placed leaven in the three measures of meal (Matthew 13:3-33; Revelation 2:1-29; Revelation 3:1-22). A Brief History As previously stated, apostasy began when the offer of the kingdom was still open to Israel (e.g., Acts 20:29-31), and warnings to Christians about this apostasy constituted a major part of the message being proclaimed throughout the Churches shortly after Paul’s announcement in Acts 28:28 (cf. 1 Timothy 1:18-20; 1 Timothy 4:1-3; 2 Timothy 2:15-26; 2 Timothy 3:1-8; 2 Peter 2:1-22; 2 Peter 3:1-9; Jude 1:3-25). Then, toward the end of the first century, because of this apostasy and the conditions which it would ultimately produce in Christendom, the Spirit of God led John to close the Canon of Scripture by outlining a history of the Church throughout the dispensation, using existing conditions in seven different Churches of that day (Revelation 2:1-29; Revelation 3:1-22). And the end result revealed by John is exactly the same as that previously revealed by Christ in the first four parables of Matthew 13:1-58, before the Church was ever called into existence (cf. Luke 18:8; Revelation 3:14-21). A great persecution of Christians had occurred in Jerusalem near the beginning of the reoffer of the kingdom to Israel (Acts 8:1 ff). And, at the termination of this reoffer, Christians became the target of a great persecution in Rome as well. And this persecution probably began about two years after Paul’s announcement in Acts 28:28 (cf. Acts 28:30-31). Viewing the matter from either the standpoint of Scripture alone or the standpoint of secular Church history alone, exactly the same trend and outcome can be seen. Scripture sets forth a corruption beginning early in the dispensation, ending with the whole of Christendom being corrupted; and, looking back in secular history (something which those living at this end of the dispensation have the advantage of doing), exactly the same sequence of events can be seen. It was about 62 A.D. when Paul made his announcement in Rome, recorded in Acts 28:28. Then, according to secular history, Rome burned in 64 A.D., with the Christians in Rome being accused of arson. This sparked a local persecution, setting a precedent for a persecution of Christians which eventually extended throughout the Empire. Over the next two hundred and fifty years, ten Roman emperors spread the persecution of Christians into all parts of the Empire; and, as a result of this persecution, Christians, during this time, were slain in all types of grotesque fashions. Persecution though, as during the persecution of the Israelites in Egypt preceding and during Moses’ day (Exodus 1:8-12; Exodus 2:11), only served to spark a growth in Christianity. And, as the persecution of Christians in Jerusalem following Stephen’s death had served to spread "the way" throughout the land, the persecution of Christians which began in Rome served to spread "the way" throughout the Empire. By the year 200 A.D., Christians could be found in all parts of the Empire; and by the year 250 A.D., it is estimated that Christians constituted between five and twelve percent of the population of the Empire, which totaled about 75,000,000. This phenomenal growth of Christianity under persecution is what led Tertullian, one of the early Church fathers living during that time, to say, "The blood of the martyrs is the seed of the Church." But even during the time of Roman persecution, though Christianity experienced phenomenal growth, not all was well within the Church. False teachers had appeared in the Church during the time between the persecution in Jerusalem during Stephen’s day and the persecution in Rome during Paul’s day. And these false teachers had centered their attack on the message being proclaimed -- the Word of the Kingdom. They had centered their attack at the heart of the matter and undoubtedly set the stage for all the various offshoots of false teachings which could later be found in the Church. For example, with the spread of Christianity throughout the Empire, Gnosticism (a synthesis of various philosophies, different false religions, and Christianity) and the doctrine of the Nicolaitanes (a priestly class elevated to a position over the common people [cf. Revelation 2:6; Revelation 2:15]) appeared in the Church. Then, in the first part of the third century, Origen’s allegorical interpretative methods (with an inherent amillennial eschatology) found ready acceptance. And these things, along with other false ideologies of the day, could only have moved Christians further and further away from the truth of Scripture, ultimately allowing an acceptance within Christendom of that which was about to occur. After Constantine the Great (the first of the so-called Christian emperors) came into power during the opening part of the fourth century, he had the edicts of the last of the persecuting emperors (Diocletian) repealed. And Christianity then became recognized as simply another religion in the countries over which Rome ruled. From there, a sequence of events began which resulted in Theodosius I, in the year 380 A.D., issuing an edict that made Christianity the exclusive state religion. Then, in the year 395 A.D., that which would have been unthinkable to the Christians in Rome in 64 A.D. (and elsewhere in the Empire for many years following) occurred. Christianity was recognized as the official and only religion of the Roman Empire. Where the persecuting emperors had failed, the so-called Christian emperors succeeded. Christianity found itself enmeshed within a world system under Satan’s control, completely out of line with God’s plans and purposes for the new creation "in Christ." Rather than Christianity fulfilling its calling through carrying a true message to those in the world (the gospel of the grace of God) and to Christians in the Church (the gospel of the glory of Christ), the world was allowed to carry a false message to and instill this false message within Christendom. Resultingly, the one-thousand-year period often referred to as "The Dark Ages" in Church history followed. And, though the Reformation under Martin Luther is usually looked upon as closing this period, in reality the period continued beyond the Reformation into the present day and time. The Reformation centered on a recovery of truths pertaining to the Biblical teaching of salvation by grace through faith, with little to no understanding being shown concerning the true reason for one’s salvation. The Reformation centered on the truth of teachings seen in Exodus, chapter twelve (the death of the firstborn), not on the truth of teachings seen beyond this chapter (Exodus 13:1-22 - Joshua 24:1-33). And, though men later began to look into these things (especially in the nineteenth and twentieth centuries, building on the work of men going back several centuries prior to that), their work was (and remains today) largely ignored. Insofar as an interest in the Word of the Kingdom was concerned, Christianity never (and hasn’t today) recovered from where the Church found itself at the end of the fourth century. Once the mustard bush had become "a tree" (an abnormal growth, caused by the false teachers in the second parable), with "the birds of the air" allowed to lodge in its branches (the false teachers which had brought about this condition, finding ready acceptance within), the leaven which the woman placed in the "three measures of meal" would see to it that deterioration not only continued but was brought to completion as well. The leaven would continue a deteriorating work until "the whole" had been leavened (Matthew 13:4-33). Conditions Today Corruption seen in the first four parables in Matthew 13:1-58 and in the letters to the seven Churches in Revelation, chapters two and three has to do specifically with a departure from "the faith which was once delivered unto the saints" (Jude 1:3), not to a departure from Biblical doctrine in general. In Matthew’s gospel, specific reference is made to "the kingdom of the heavens" and to "the word of the kingdom" (Matthew 13:11, Matthew 13:19, Matthew 13:24, Matthew 13:31, Matthew 13:33). And in the Book of Revelation, all seven letters, structured after an identical fashion, center around the present works of Christians, with a view to Christians overcoming and occupying positions with Christ in the kingdom (Revelation 2:2, Revelation 2:7, Revelation 2:9, Revelation 2:11, Revelation 2:13, Revelation 2:17, Revelation 2:19, Revelation 2:26-27; Revelation 3:1-2, Revelation 3:5, Revelation 3:8, Revelation 3:12, Revelation 3:15, Revelation 3:21). Thus, a corruption of Christendom seen in either Matthew 13:1-58 or Revelation 2:1-29 and Revelation 3:1-22 pertains to a departure from truths surrounding the proffered kingdom -- the kingdom offered to Israel in the gospel accounts, reoffered to Israel in Acts, and offered to the one new man "in Christ" in the epistles. It is a corruption of that which Scripture teaches pertaining to works emanating out of faithfulness, with a view to the glory lying out ahead. The Church, at the end of the dispensation, will exist exactly as seen in the final outcome of matters set forth in both Matthew’s gospel and in the Book of Revelation. The Church, in relation to the message surrounding the proffered kingdom, will find itself in a state of total corruption, completely "leavened" (Matthew 13:33); it will find itself in a state described as "wretched, and miserable, and poor, and blind, and naked" (Revelation 3:17). 1. A Work of Satan At the end of the dispensation there will be a complete departure from the central message which was proclaimed throughout Christendom at the beginning of the dispensation. This was a message which had to do with the reason for the very existence of the Church, a message around which all the epistles directed to the Church were built, and a message which was supposed to have been proclaimed throughout all Christendom for the duration of the dispensation. However, because of Satan’s hatred for this message (note that the message has to do with a change in the governmental administration of the earth -- Satan and his angels being put down and Christ and His co-heirs taking the reins of power and authority), he sought very early in the dispensation to counter that which God had begun through the Church (cf. Ephesians 3:9-11; Ephesians 6:11-18). And the manner in which Satan undertook this task followed a previously established pattern seen in the opening chapters of Genesis, where the first account of his attempting a work of this nature is recorded. The opening chapter of Genesis records the account of God creating Adam to rule the earth, in Satan’s stead (Genesis 1:26-28); and Genesis 3:1-24 goes on to reveal that which Satan did in an effort to counter God’s plans and purposes in this respect (Genesis 3:1 ff). Satan, knowing why Adam had been created, immediately set about to bring man into a state in which he could no longer be found qualified to rule the earth. And Satan brought this to pass through introducing a corrupting agent. He introduced sin into the human race. He brought about man’s fall, through sin, in an effort to counter God’s plans and purposes; and this forms a first-mention principle in Scripture, showing the manner in which Satan would act at any subsequent time when seeking to achieve this same goal. And this is exactly what can be seen in Satan’s work relative to the message surrounding the proffered kingdom very early in the present dispensation. He sought to do away with the message through corruption. He brought in the false teachers and placed a corrupting agent within. He placed leaven within, and this leaven would work until it had corrupted the entire mass. Apart from the work of Satan, the message surrounding the proffered kingdom would have gone unhindered throughout the dispensation. It would have remained uppermost in the minds of Christians throughout the past two millenniums, and it would continue to be the central message proclaimed throughout the Churches of the land today -- as during the first several decades of the existence of the Church in the first century. But, because of the work of Satan, things relating to the proclamation of this message have gradually moved 180 degrees out of phase. Rather than a progressive proclamation of the message occurring throughout the dispensation, there was, instead, a gradual departure; and rather than any type continuing proclamation of the message occurring today, there is, for all practical purposes, a total departure. This message was proclaimed throughout Christendom during the first century; but today, except in isolated instances, it is not being proclaimed at all. That’s how complete the leaven has done its damaging work. 2. A Further Veiling of the Truth When Christ was on earth the first time there were two major religious parties in Judaism -- the Pharisees and the Sadducees. The Pharisees were the fundamental legalists. They believed the letter of the law. They believed in a future resurrection, in angels, and in spirit realities. The Sadducees though were more liberal in their theology. They rejected any thought of a future resurrection, and they didn’t believe in angels or in spirit realities (Acts 23:8). But the Pharisees and the Sadducees did have one thing in common. Neither would have anything to do with the message surrounding the proffered kingdom (Matthew 16:1-6). And exactly the same thing can be seen in Christendom today. There are two major segments -- the fundamentalists and the liberals. And though these two segments have major differences in their outlook on Scripture (as the Pharisees and Sadducees had), they do have one thing in common (as also the Pharisees and Sadducees had). Neither will have anything to do with the message surrounding the proffered kingdom. And fundamentalism, in this respect, becomes quite deceptive, for it claims, by its very name, something of itself which is not true at all. Fundamentalism portends an adherence to the fundamentals of the faith, which translates into a return to exactly what Scripture states, as it was proclaimed during the early years of the first-century Church. And fundamentalism, as it is seen in Christendom today, has not wrought a return to such a position. Nor will it in days ahead; nor can it in days ahead. There is a cry today among a number of those who look upon themselves as fundamentalists for a return to what is called "historic Biblical fundamentalism." But there’s a major problem. The groups echoing this cry have no understanding of "historic Biblical fundamentalism." They don’t understand what was taught in the first-century Church, and they cannot return to a position which they do not know anything about. A return to "historic Biblical fundamentalism" is nothing short of a return to proclaiming, as central, the Word of the Kingdom throughout the Churches, exactly as Scripture states the matter, for that’s what was done by those proclaiming the message in the first-century Church, in both verbal and written form. And we have a written record of exactly what was taught in those days, exactly as God would have Christians possess the record; and until there is a return to an adherence to the contents of that record, there can be no return to "historic Biblical fundamentalism." But a return of this nature is not going to occur, except possibly in isolated instances, for such a return would be a reversal of the leavening process. Rather, conditions are going to continue in the same deteriorating process until the dispensation is brought to a close by the Son of Man returning and being unable to find "faith [’the faith’] on the earth" (Luke 18:8). ======================================================================== CHAPTER 65: 04.13. THE GOAL ======================================================================== 13 The Goal The Book of Revelation That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice (Genesis 22:17-18). And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ [lit., ’The kingdom of this world has become that (the kingdom) of our Lord and of his Christ’]; and he shall reign forever and ever (Revelation 11:15). The Book of Revelation, Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22, Revelation 4:1-11, Revelation 5:1-14, Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24, Revelation 19:1-21, Revelation 20:1-15, provides a climax to all which has preceded; and this climax has to do with events occurring at the end of six days (at the end of 6,000 years) and during the seventh day (during the seventh 1,000-year period), bringing to a conclusion all things within a septenary structure of time established at the beginning of Scripture (Genesis 1:1-31; Genesis 2:1-3). Then, Revelation 21:1-27, Revelation 22:1-21 move beyond the seven days, beyond the 7,000 years, into the eighth day (pointing to a new beginning). After all things throughout Man’s Day (lasting 6,000 years) and the Lord’s Day (lasting 1,000 years) have been completed, the Book of Revelation, in the last two chapters, moves into the Day of God (which will continue throughout an unending succession of ages). This is how Scripture closes. The Lord chose to close His revelation to man by providing a climax to all which He had revealed prior to that time, beginning with Moses (Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22, Revelation 4:1-11, Revelation 5:1-14, Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24, Revelation 19:1-21, Revelation 20:1-15). And then He chose to go beyond this climax and, very briefly, reveal conditions and events during the following eternal ages (Revelation 21:1-27, Revelation 22:1-21). Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22, Revelation 4:1-11, Revelation 5:1-14, Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24, Revelation 19:1-21, Revelation 20:1-15 deal essentially with events at the end of and beyond Man’s Day, events during the future Day of the Lord (Revelation 1:10 ff). This future Day of the Lord has to do with a time of judgment in which the Lord will exercise supremacy in all things. It encompasses the Lord’s judgment in all matters surrounding 1) His people (both the living and the dead), 2) the unsaved (both the living and the dead), and 3) Satan and his angels. And the Lord’s Day ends with the destruction of the present heavens and earth (after all other matters have been attended to), which is where the Day of God begins (an event occurring, chronologically, between Revelation 20:1-15 and Revelation 21:1-127 [cf. 1 Corinthians 15:24-28; 2 Peter 3:10-13]). Judgment, according to Scripture, must begin "at the house of God" (1 Peter 4:17). God will judge all of His people first (the Church, Israel, O.T. saints preceding Israel’s existence, Tribulation martyrs, and saved Gentiles coming out of the Tribulation). Only after he has judged all of His people will He deal with the unsaved in Judgment (e.g., Matthew 25:31-46). This is an established Biblical principle which can never change. The book of Revelation begins with judgment awaiting the Church at the end of the dispensation (Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22, Revelation 4:1-11, ). It then continues with judgment awaiting Israel, a judgment which will bring the prior dispensation to a close (seven years yet remain [Daniel’s unfulfilled Seventieth Week]). During this time, judgment will befall the Gentile nations as well; but Israel, with respect to judgment, will, of necessity, occupy a position in the forefront among the nations. Israel must come under judgment first (Revelation 5:1-14, Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24, Revelation 19:1-19 a). Only then can God deal with the Gentile nations in this respect. Then, when Christ returns, He will conclude His dealings with His people in judgment first before dealing with the unsaved after this fashion (Revelation 19:1-21, Revelation 20:1-15; cf. Ezekiel 20:34-38; Matthew 25:31-46). And, going on into the Messianic Era itself, this same principle must still hold true. This era will consist of 1,000 years of judging; and this judgment, of necessity, will have to do with the saved first. Actually, it will have to do centrally with the saved rather than with the unsaved. The Messianic Era is a 1,000-year period during which Christ and His co-heirs will rule the earth with "a rod of iron," with a view to bringing order out of disorder, for a purpose to be realized in the eternal ages beyond. The saved are the ones who will enter into the eternal ages beyond the millennium and occupy positions of power and authority of a universal nature in God’s kingdom, not the unsaved (Revelation 21:3-4; Revelation 22:1-5). And it will be the saved to whom Christ will turn His attention at this time, with a view to preparations being made for the eternal ages (note that Israel and the nations will be present during the millennium in bodies of flesh, blood, and bones, still possessing the old sin nature). During the Messianic Era, Israel will go forth as God’s witness to the ends of the earth with the salvation message (Isaiah 53:1 ff); and unsaved Gentiles, hearing and rejecting this message, will simply be cut off at the end of a probationary period (100 years [Isaiah 65:20]) and appear at the Great White Throne (following the Messianic Era) to be judged. The unsaved in that day (as today [Ephesians 2:1; Ephesians 2:12]) will be completely outside the scope of the reason for man’s creation in the beginning (to rule and reign [Genesis 1:26-28]), they can have no part in the eternal ages lying beyond the millennium (in which man will occupy positions of power and authority extending out into the universe [Revelation 22:1-5]), and those having rejected the salvation message will simply be cut off at the end of a probationary period. And insofar as a judgment of Satan and his angels is concerned, they will be cast out of heaven (onto the earth) in the middle of the Tribulation and will be cast into the abyss (a section of Hades [Isaiah 14:15]) at the end of the Tribulation, before the Messianic Era begins; and at the end of the Messianic Era, following their having been loosed for a short period, they will be cast into the lake of fire, where they will reside throughout the eternal ages (Revelation 12:7-12; Revelation 20:7-10; cf. Matthew 25:41). (Thus, as can be seen, dealing with the Book of Revelation is not only dealing with the whole of preceding Scripture but also with the eternal ages which lie beyond. And attempting to deal with the contents of this book to any depth would be an unending task. But remaining within the subject matter at hand, this series can be concluded from the Book of Revelation in a somewhat simple fashion. And this can be accomplished by briefly calling attention to how the book deals with judgment as it relates to the Church and to Israel, with a view to the Messianic Era. This is really the crux of matters seen in the book throughout the first twenty chapters. And things revealed in the book relating to the Church and Israel, with a view to the Messianic Era, are things which must be understood before anything else in the book can be understood in its proper perspective. These things are fundamental and primary.) Judgment Awaiting the Church The Book of Revelation opens, after several brief statements (Revelation 1:1-8), with the Lord taking John and transporting him forward in time, forward into the future Day of the Lord (Revelation 1:9-10). And the first thing the Lord shows John is a scene depicting seven Churches appearing before Christ in judgment (Christ is presented as Judge, with the Churches in His presence), after the dispensation has run its course and the Church has been removed from the earth into heaven (Revelation 1:11 ff). "Seven" is a complete number, showing the completion of that which is in view. In this instance, the Church is in view; and the seven Churches (seven existing Churches in Asia during the first century, during John’s day) would have to represent the complete Church. And from John’s vantage point in the future day of the Lord, these seven Churches would have to be viewed as representing the complete Church existing throughout the preceding dispensation, now present beyond the dispensation in the Day of the Lord. Thus, after several brief statements, the Book of Revelation opens at a time after the present dispensation has run its course and the Church has been removed from the earth into heaven. And, if the three-fold division of the book seen towards the end of the first chapter (Revelation 1:19) is viewed from this perspective -- from the perspective of John being present in the future Day of the Lord -- Revelation 2:1-29, Revelation 3:1-22, Revelation 4:1-11 can be viewed correctly in relation to what John was shown in Revelation 1:1-20. John was in the future Day of the Lord, beyond the present dispensation, when he was told, "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter [’after these things’]" (Revelation 1:19). And this fact must be kept in mind, else one will miss the central teaching throughout the first four chapters. 1. First and Second Divisions of the Book The first division of the book, "the things which thou hast seen," is evident. These things have to do with the Church standing before Christ in judgment (Revelation 1:11-18). And, with this in mind, the second division of the book, "the things which are," should also be evident. "The things which are" would have to do with things occurring during a time which was present with respect to John in the future Day of the Lord, not things occurring during the time from which he had been removed. Revelation 1:19 must be viewed from John’s perspective in the future Day of the Lord, not from a perspective in which he would have seen things prior to that time (which, to John in the Day of the Lord, would have been in the preceding dispensation). With this in mind, "the things which are" must have to do with the same things John had just seen -- the Church appearing before Christ in judgment. And that is exactly what can be seen as one continues on into chapters two and three. That revealed in chapters two and three simply continues the thought from chapter one relative to a judgment of Christians in the Day of the Lord. John saw seven Churches which had existed in Asia during the period in the dispensation from which he had been removed -- from his vantage point in the future Day of the Lord. In chapter one he saw these Churches standing before the Lord in judgment; and in chapters two and three he saw that which was stated about each Church within the framework of that judgment. That would be to say, Revelation 2:1-29 and Revelation 3:1-22 depict the judgment introduced in chapter one. And this would be perfectly in line with the manner in which each epistle in chapters two and three is structured. Each is structured the same way. Each has to do with the works of Christians, with a view to overcoming and occupying positions as co-heirs with Christ in the kingdom -- things in perfect keeping with that which Scripture reveals concerning issues surrounding and following the future judgment of Christians (Revelation 2:2, Revelation 2:7, Revelation 2:9, Revelation 2:11, Revelation 2:13, Revelation 2:17, Revelation 2:19, Revelation 2:26-27; Revelation 3:1-2, Revelation 3:5, Revelation 3:8, Revelation 3:11-12, Revelation 3:15, Revelation 3:21). In this respect, Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22 have to do, first and foremost, with the Church appearing before Christ in judgment at the end of the present dispensation, in the Day of the Lord. But there is another facet to the revelation which the Spirit of God built into chapters two and three. The seven Churches listed were seven existing Churches in Asia during the first century (Revelation 1:4, Revelation 1:11), and these epistles are structured after a fashion which, as well, depict events occurring during the time which John had left, i.e., events occurring during the present dispensation, preceding the appearance of the Church at the judgment seat. Thus, these epistles, along with depicting the complete Church before the judgment seat in heaven during the future Day of the Lord, also depict the complete Church on earth during the present dispensation as well. With respect to the present dispensation, the complete Church shown by the number "seven" would have to encompass the Church throughout the entire dispensation (as the same number also depicts the complete Church, at the end of the dispensation, in the future Day of the Lord), else the Church could not be looked upon as complete in these chapters. And viewing the Church and the dispensation in this all-inclusive fashion, it would only be natural to look for these chapters to cover a history of the Church during the dispensation -- beginning with Ephesus (which left her "first love" [Revelation 2:4]) and ending with Laodicea (which was "wretched, and miserable, and poor, and blind, and naked" [Revelation 3:17]). And to see that a history of this nature is presented in these chapters, one need only compare the downward path of the Church (during the dispensation) seen in Revelation, chapters two and three with the same downward path of the Church (during the dispensation) revealed elsewhere in Scripture (cf. Matthew 13:1-33; Luke 18:8 [ref. Chapter XII, "From Jerusalem to Rome"]). Then, with respect to the future day of the Lord, the complete Church existing throughout the dispensation is seen appearing before Christ in judgment at the end of the dispensation. And this occurs at one time and place, leaving no room for any type teaching concerning a selective resurrection and/or rapture of Christians. 2. Third Division of the Book Then the third division of the book, "the things which shall be hereafter [’after these things’]," begins with Revelation 4:1-11. This chapter opens with the words, "After this [lit., ’After these things’]..." And this verse closes with the words, "...come up hither, and I will shew thee things which must be hereafter [lit., ’things which must be after these things’]." Revealing the third division of the book, God began at the same point that He had begun when revealing the first two divisions -- by showing John being removed from the earth, into heaven, and finding himself in the future Day of the Lord (cf. Revelation 1:9-10; Revelation 4:1-2). However, beginning this third division of the book, John is shown something different pertaining to the Church in the future Day of the Lord, something which will occur after Christians have been judged (previously shown in Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22). (Beginning at the same point to show additional truths, as at this point in the book, is something seen a number of times as one progresses through the Book of Revelation [e.g., note things stated about the 144,000 in Revelation 7:1-17, Revelation 14:1-20; note the repeated references to the same events in Revelation 12:1-17, with additional truths following the references; note references to events at the time of Christ’s return at the end of Revelation 14:1-20, Revelation 19:1-21; or note things stated about Babylon in Revelation 17:1-18, Revelation 18:1-24]. Beginning again at the same point of reference and moving in a different direction from that point is simply one of the ways in which this book has been structured.) The Spirit of God moving John to begin Revelation 4:1-11 after this fashion brings out another truth often denied today. Calling attention once again to John being removed from the earth at this point in the book -- and viewing Revelation 2:1-29 and Revelation 3:1-22 from the perspective of the complete Church throughout the present dispensation (a textual and numerical necessity) -- would show the complete Church being removed from the earth prior to God resuming His dealings with Israel (Revelation 6:1 ff). The Church will be removed "after these things," i.e., after the present dispensation, prior to the Tribulation. But the central teaching surrounding that which is revealed to John at this time, after calling attention once again to his being removed from the earth into the future Day of the Lord, has to do with a continuation of the central thought seen in the preceding three chapters. The things which John now sees have to do with events following the issues and determinations surrounding the judgment seat -- events which will occur after the events seen in the preceding chapters, events which will occur "after these things [after the things in Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22]." Opening this third section of the book, God first reveals His concluding dealings with the Church (Revelation 4:1-11) preceding the marriage festivities (Revelation 19:1-21) and the Messianic Era (Revelation 19:20) -- dealings based on issues and determinations surrounding the previous judgment (Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22). And these concluding dealings, following events at the judgment seat, have to do with crowned rulers, both past and future. 3. Crowns Before the Throne If a person doesn’t view chapters one through three from the perspective of John being removed into the future Day of the Lord -- doesn’t view these chapters as having to do with Christians appearing before Christ in judgment -- he will very likely miss understanding the significance of that which John was subsequently shown in chapter four. And the reasoning for this is simple enough. Events in Revelation 4:1-11 are intimately connected with events in the preceding Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22. Events in Revelation 4:1-11 are contingent upon and climactic to events surrounding the judgment of Christians seen in Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22. Revelation 4:1-11 describes a scene surrounding God’s throne in heaven; and attention is focused on twenty-four crowned elders, seated on thrones, who take their crowns and cast them before God’s throne. And, unless this is understood within context, a person will be left to the same guesswork that so many of the expositors have relegated themselves to at this point in the book. First, go back into Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22 and note that which the future judgment of Christians will center around. It will center around showing (by works, which emanated out of faithfulness; or the lack of faithfulness, resulting in no works) whether an individual overcame or was, instead, overcome, with the Messianic Era in view. From the positive side of matters, the judgment seat of Christ will center around a setting forth of the overcomers, those who will rule as co-heirs with Christ during the coming age. It will center around revealing the identity of the crowned rulers who will ascend the throne with Christ in that day (cf. Matthew 25:19-30; Luke 19:15-24). Now, with that in mind, note another facet of the matter. Christ and His co-heirs will rule the same kingdom, from the same heavenly sphere, which Satan and his angels presently rule. Satan is the present messiah (the "anointed" one [Ezekiel 28:14; Luke 4:6]) in relation to the government of this earth. He is the one whom God appointed ruler over this earth in the beginning, and he has a great host of appointed angels ruling with him. However, Satan and his angels have disqualified themselves, and God is about to bring in a new order of rulers to occupy the positions which they presently occupy and to rule the domain which they presently rule. Christ will rule in Satan’s stead and Christians will rule in the stead of the angels presently ruling with Satan. Thus, the coming kingdom will be ruled by Christ and His co-heirs rather than by Satan and his angels (cf. Isaiah 14:12-15; Romans 8:18-23; Hebrews 2:5-10). And, in this respect, note two things: 1) Two-thirds of the angels originally ruling with Satan refused to participate with him in his rebellious act and have not ruled with him for millenniums (cf. Isaiah 14:12-15; Revelation 12:3-4), and 2) a principle of Biblical government necessitates that an incumbent ruler wear his crown until his replacement is on the scene and ready to ascend the throne (cf. 1 Samuel 15:1-35; 1 Samuel 16:1-13; 1 Samuel 31:1-6; 2 Samuel 1:7-10; 2 Samuel 2:4; 2 Samuel 5:3-5). Thus, even though most of the angels originally ruling with Satan have not ruled with him for millenniums, they must retain their crowns until their replacements are on the scene and ready to ascend the throne. And that is the setting for what is revealed in Revelation, chapter four. The Christians who are to ascend the throne with Christ have, at this point in the book, been brought forth and shown worthy (through preceding decisions and determinations made at the judgment seat [Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22]). They, at this point in the book, have been identified, they are present, and they are ready to ascend the throne; and for the first time in the entire history of the earth, those crowned angels, originally ruling with Satan but refusing to participate in his rebellious act, can relinquish their crowns. And this is exactly what they are seen doing in Revelation 4:10. The Book of Revelation abounds in numerics. "Twelve" is the number of governmental perfection, and those who cast their crowns before God’s throne are identified through the use of two sets of twelve, representing two-thirds of the angels who refused to follow Satan. Those who followed Satan, continuing to rule with him, would be represented by a third set of twelve, to form a triad ("three" is the number of divine perfection) within the way God originally established the government of the earth under Satan. In this respect, the structure of Satan’s government was originally established perfect by God (shown in the symbolism of three sets of twelve rulers), though it has not existed this way since his rebellion against God’s supreme power and authority. Two-thirds of Satan’s original rulers will relinquish their crowns willingly, but Satan’s crown and the crowns worn by the angels continuing to rule with him will have to be taken by force. The "many crowns" which Christ will wear at the time of His return (Revelation 19:12) can only be the crowns cast before the throne in Revelation 4:10. Christ will give these crowns to His co-heirs (previously having been shown qualified at the judgment seat) immediately preceding their ascending the throne together, plus the crowns which He will take by force from the angels presently ruling with Satan. And also, prior to ascending the throne, Christ will have taken the crown which Satan presently wears, for He is to wear this crown during the coming age (ref. Chapter VIII, "Paul’s Gospel"). (There are two Greek words used for "crown" in the N.T. One is stephanos [used referring to a crown worn by one not actually reigning], and the other is diadema [used referring to a crown worn by one ready to ascend the throne, or to one actually reigning]. In this respect, crowns being offered to Christians today are referred to through the use of the word stephanos, for it is not yet time for Christians to ascend the throne. Crowns presently worn by Satan and the angels continuing to rule with him would be referred to through the use of the word diadema [Revelation 12:3], but crowns presently worn by those angels who refused to participate in his rebellion could only be referred to through the use of the word stephanos [Revelation 4:10]. These angels, at one time, wore diadems; but once they vacated their ruling positions with Satan, their crowns could no longer be referred to as diadems, though they had to continue retaining these crowns until their successors appeared on the scene. Thus, stephanos is the word used in Revelation 4:10 to describe these crowns. However, in Revelation 19:12, these crowns are referred to through the use of the word diadema, not stephanos. At this point in the book, the Son will have received the kingdom from His Father [Daniel 7:13-14], and He and His co-heirs will be ready to ascend the throne. Thus, these crowns which would have originally been referred to through the use of the word diadema, but could only have been referred to for millenniums through the use of the word stephanos, can, in that coming day, be referred to once again through the use of the word diadema.) Judgment Awaiting Israel After the twenty-four elders have cast their crowns before the throne, with their announcement concerning the Lord being worthy "to receive glory and honour and power," the third section of the book moves away from God’s dealings with the Church. At this point in the book, the only other revealed activities involving the Church preceding Christ’s return to the earth at the end of the Tribulation are those surrounding "the marriage of the Lamb." And these activities will occur in heaven at the end of the Tribulation, immediately preceding Christ’s return in all His "glory and honour and power" (Revelation 19:7-9). Thus, after events in Revelation 4:1-11, attention in the book can be directed toward Israel, anticipating the completion of Daniel’s Seventy-Week prophecy. Seven years of this prophecy yet remain to be fulfilled, and these seven years must come to pass before Israel can be raised up to live in God’s sight (cf. Daniel 9:24-27; Hosea 5:15; Hosea 6:1-2). These last seven years of Daniel’s prophecy form a time during which Israel will pass through the most intense period of suffering in the nation’s history. This period is referred to as "the time of Jacob’s trouble" (Jeremiah 30:7). And the trouble which Israel, along with the Gentile nations, will undergo in that day will become so intense that the Lord will have to shorten those days, else "there should no flesh be saved" (Matthew 24:15-22; cf. Joel 1:15; Joel 2:1-2, Joel 2:10-11, Joel 2:31-32, Joel 3:1-17). The Book of Revelation provides the most lengthy, detailed, single account in Scripture of events as they will transpire during that time. From the beginning of Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24 the book reveals numerous sequences of events, exactly as they were shown to and recorded by John. Viewing the numerical structure of the book once again, all of God’s judgments in the book are seen within the scope of seven seals, seven trumpets, and seven vials (Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21). The seven trumpets emanate from the seventh seal, and the seven vials emanate from the seventh trumpet (Revelation 8:1-2; Revelation 11:15-19; Revelation 15:1 ff). Thus, in this respect, all of the judgments are originally seen within the scope of the seven seals. And this is the reason that the seven-sealed scroll alone is in view in chapter five when a search is made for someone worthy to break the seals. But God, revealing His works, has an affinity for numbers; and He has chosen to use a triad of sevens, removing two sets of sevens from the first set (similar to the separation of two sets of twelves , leaving one remaining, as seen in chapter four). Again, the number "seven" shows the completeness of that which is in view, which, in this case, would be judgment; and "three sets of sevens [seven seals, seven trumpets, and seven vials]" would show divine perfection within that judgment. Remaining within the sequence of Daniel’s prophecy of the Seventy Weeks, the Sixty-Ninth Week ended with Israel crucifying her Messiah (Daniel 9:25-26 a), and, at that point, the clock, marking off time in this prophecy, stopped. When time resumes by the breaking of the first seal, Israel, in relation to time in this prophecy, will be placed in the position of having just crucified her Messiah. And because of this, the Jewish people will enter into a time of trouble without parallel in history. God will allow the Israelites to be misled by a false messiah (Daniel 9:27; John 5:43), who will seek, by every means possible, to bring about the nation’s destruction. Then, when all appears lost, during the nation’s darkest hour, the One Whom the nation crucified seven years earlier (in relation to Daniel’s proph ecy) will return to save the very nation which had slain Him. In that day the Jewish people will look upon the One "Whom they have pierced." Then, while gazing upon Him, they will notice His hands; and someone will ask -- possibly almost afraid to ask -- "What are those wounds in thine hands?" And Christ will respond, "Those with which I was wounded in the house of my friends" (Zechariah 12:10; Zechariah 13:6). In that day the Jewish people will realize the truth about and the significance of that which occurred seven years before in one respect, two millenniums before in another; and the nation will mourn after a fashion yet to be seen in Israel (Zechariah 12:11-14). Then, Israel will realize her national Passover. The Jewish people will appropriate the blood of the Paschal Lamb, and a nation will be "born at once" (Isaiah 66:8). The Messianic Era During the Messianic Era there will be a dual aspect to the kingdom heavenly and earthly spheres. Both spheres were dealt with in the beginning by Moses (e.g., Genesis 14:19; Genesis 14:22; Genesis 22:17-18), though Moses dealt more extensively with the earthly sphere than with the heavenly (e.g., Genesis 12:1-3; Genesis 15:18-21; Genesis 26:3-4; Genesis 28:3-4; Genesis 28:12-14; Exodus 3:6-8). Essentially, both spheres of the kingdom are introduced at the beginning of Scripture. Then, the Old Testament deals mainly with the earthly, and the New Testament (through the gospels, Acts, and the epistles) deals mainly with the heavenly. And then, both spheres are brought together in full reality toward the end of Scripture through events outlined in the Book of Revelation. During the Messianic Era, Christ and His co-heirs will occupy positions of power and authority from a heavenly sphere -- the same sphere presently occupied by Satan and his angels. Christ will be seated on His Own throne, and His co-heirs will exercise power over the nations of the earth with Him from this throne (Revelation 2:26-27; Revelation 3:21). Israel, in that day, will dwell in the land covenanted to Abraham, Isaac, and Jacob, within a theocracy. Israel will be positioned at the head of the nations, and the nations will be ruled by and blessed through Israel (cf. Genesis 12:1-3; Exodus 4:22-23; Exodus 19:5-6). Christ, in the dual scope of His reign, along with sitting on His Own throne in the heavens with His co-heirs, will also sit on David’s throne on the earth, in the midst of His people, Israel (Joel 2:27; Luke 1:31-33); and the Jewish people, in the antitype of Joseph’s brethren after Joseph had revealed himself to them, will realize their calling as God’s witness to the ends of the earth. In that day, Christ’s brethren, the Jewish people, will go throughout the earth with the message that Jesus is alive, and He is governor over the entire earth (cf. Genesis 45:26; Isaiah 53:1 ff). And this carries one into the fulfillment of the first part of Revelation 20:1-15 (Revelation 20:1-6), into the seventh day, into the seventh millennium, set forth in the original framework of events in Genesis 2:1-3. This carries one into that period which will fulfill that to which the whole of preceding Scripture points, anticipating concluding events at the end of the millennium and continuing events in the eternal ages which follow (Revelation 20:7-15; Revelation 21:1-27; Revelation 22:1-5). ======================================================================== CHAPTER 66: 04.14. BACK COVER ======================================================================== -back cover- Scripture deals centrally with man in relation to a province within the kingdom of God - this earth. This province forms a kingdom within the overall kingdom of God, and man was created to rule this kingdom. The kingdom which man was created to rule has two spheres - an earthly sphere, and a heavenly sphere. And the kingdom is ruled from the heavens over the domain - from the heavens over the earth. God rules the whole of His universal kingdom in this manner (from a place in the heavens over His universal kingdom), and this is the manner in which He has established the governmental rule of individual provinces in His kingdom as well. Both spheres of the kingdom are clearly seen in the Old Testament (e.g., Daniel 6:1 ff; Daniel 10:13 ff); but, in relation to man, the Old Testament deals more specifically with the earthly sphere, and the New Testament deals more specifically with the heavenly sphere. Accordingly, this book, FROM ACTS TO THE EPISTLES, has to do with man in relation to the heavenly sphere of the kingdom, not the earthly sphere. And this would be easy to understand through noting the clearly revealed content of the New Testament as a whole. The central theme of the four Gospels (introduced in the Old Testament) has to do with the offer of the kingdom of the heavens to Israel, ending with Israel’s rejection of the King and the Kingdom, resulting in the King being crucified. The central theme of the Book of Acts (introduced in the Gospels) has to do with a reoffer of the kingdom of the heavens to Israel, ending with Israel’s continued rejection, resulting in the nation being set aside. The central theme of the Epistles (introduced in Acts) has to do with the offer of the kingdom of the heavens to Christians, resulting in ready acceptance at first, but later in an ever-increasing apostasy. And the Book of Revelation forms a climax to the entire matter, outlining events which will occur at the conclusion of this present dispensation. The book closes with the return of Christ in all His glory, the overthrow of Gentile world power, the ushering in of the Messianic Kingdom (with both its heavenly and earthly spheres), and the beginning of the eternal ages which follow. ======================================================================== CHAPTER 67: 05.00. FROM EGYPT TO CANAAN ======================================================================== From Egypt to Canaan by Arlen L. Chitwood The Lamp Broadcast, Inc. 2629 Wyandotte Way Norman, Okla. 73071 1992 [Imported into E-Sword by SFinigan for free distribution only, July 2006, by permission, from resource ] Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla. E-mail: alchitwood@icnet.net . ©1996 Arlen L. Chitwood, The Lamp Broadcast . ======================================================================== CHAPTER 68: 05.000. CONTENTS ======================================================================== From Egypt to Canaan Foreword & Introduction I.Saved for a Purpose II.Two Callings, Two Houses III.Whose House Are We, If... IV. Companions of Christ, If... V.The Sabbath Rest VI.The Septenary Arrangement of Scripture VII.Let Us Labor Therefore... VIII. Let Us Therefore Come Boldly ======================================================================== CHAPTER 69: 05.0000. BOOKS BY THE SAME AUTHOR ======================================================================== By the Same Author - PROPHECY ON MOUNT OLIVET JUDGMENT SEAT OF CHRIST SALVATION BY GRACE THROUGH FAITH RUN TO WIN SO GREAT SALVATION SALVATION OF THE SOUL THE SPIRITUAL WARFARE Romans 1:16 WHAT TIME IS IT? IN THE LORD’S DAY FOCUS ON THE MIDDLE EAST ======================================================================== CHAPTER 70: 05.00000. FOREWORD AND INTRODUCTION ======================================================================== Foreword Hebrews 3:1-19 and Hebrews 4:1-16 cover the second of the five major warnings to believers in this book. And different things in these two chapters have been an enigma to numerous Bible students over the years. For example, what does the Scripture mean when it states: "But Christ as a son over his own house; whose house are we, if..." (Hebrews 3:6)? "For we are made partakers [’companions’] of Christ, if..." (Hebrews 3:13)? "Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it" (Hebrews 4:1)? "There remaineth therefore a rest [’Sabbath rest’] to the people of God" (Hebrews 4:9)? The problem which most students of the Word encounter when studying passages such as these in the Book of Hebrews is actually self-induced. Individuals seek to understand these and other passages in this book apart from two main things: 1) Understanding that Hebrews deals, not with the salvation which we presently possess, but with the salvation of the soul, and 2) understanding that Hebrews draws extensively from Old Testament typology at almost every point. That is to say, issues in the Book of Hebrews have to do with millennial rather than eternal verities. The warnings in this book have to do with the Messianic Era alone, not with one’s presently possessed eternal salvation. And the spiritual lessons surrounding these issues are drawn mainly from the Old Testament types. This is what the book is about, this is the manner in which the book has been written, and the book must be studied accordingly. Introduction Something which must be understood in Biblical study is the fact that Old Testament history has been recorded after a particular fashion. Not only does Old Testament history comprise an actual account of that which God wants His people to know concerning events throughout the 4,000 years preceding Christ’s first coming, but this history is also fraught with types and meanings. Actually, all Old Testament history has been written after this fashion. In the words of Paul to the Church in Corinth, "Now all these things happened to them for ensamples [lit., ’for types’]..." (1 Corinthians 10:11; cf. 1 Corinthians 10:6). And though this passage written to the Church in Corinth refers more specifically to events during the wilderness journey of the Israelites under Moses, other portions of Scripture make it perfectly clear that this is not the only block of Old Testament history which has been recorded after this fashion. When Christ dealt with the two disciples on the Emmaus road following His resurrection, He began "at Moses and all the prophets" and "expounded unto them in all the scriptures the things concerning himself" (Luke 24:27). All Old Testament Scripture is about Christ, beginning with Genesis 1:1. The Old Testament Scriptures, beginning with Genesis 1:1, set forth numerous inexhaustible word-pictures of the person and work of Christ. And these word-pictures are set forth largely within the numerous Divinely designed and established types found in all revealed Old Testament history. God, in this manner, throughout the Old Testament Scrip tures, has seen fit to reveal the numerous facets of Christ’s person and work -- past, present, and future. This is the way Scripture has been written, and this is the way Scripture must be studied and understood. This book, FROM EGYPT TO CANAAN, deals not only with the type extending from Exodus 12:1-51 through Joshua but also with the original type in Genesis 1:1-31; Genesis 2:1-3. The latter type is simply an expansion of the former, adding numerous details. The original type in Genesis was set perfect at the beginning; and the subsequent type beginning in Exodus, designed and established by the same triune God, can only remain in complete accord with the original at every point, in every detail. The second of the five major warnings in Hebrews 3:1-19 and Hebrews 4:1-16 draws extensively from both types. Hebrews 3:1-19 draws its spiritual lessons from the type beginning with Exodus 12:1-51; and Hebrews 4:1-16 refers back to the original type in Genesis 1:1-31; Genesis 2:1-25 for its spiritual lessons. And that is, accordingly, the order in which this book, FROM EGYPT TO CANAAN, deals with the two types. The first part of the book (Chs. I-IV) deals with the latter type, beginning in Exodus; and the last part of the book (Chs. V-VIII) deals with the former type, opening the Book of Genesis. ======================================================================== CHAPTER 71: 05.01. SAVED FOR A PURPOSE ======================================================================== 1 Saved for a Purpose Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus (Hebrews 3:1). A large portion of Old Testament history is taken up with a basic, fundamental type which one must understand in order to properly understand the second and third warnings in the Book of Hebrews. This type encompasses the whole of the experiences of the Israelites under Moses, and later under Joshua, and deals with the overall scope of the Christian experience in the antitype -- from that past day when the birth from above occurred to that future day when Christians will either realize or fail to realize the purpose for their salvation. The type begins in Exodus 12:1-51 with the death of the firstborn in Egypt and progresses from that point toward the goal of the Israelites’ calling out of Egypt, to be realized in the land of Canaan. The Israelites were called out from one land to realize an inheritance as God’s firstborn son in another land. They were called out of Egypt to realize the rights of primogeniture in the land covenanted to Abraham, Isaac, and Jacob. The antitype follows the type in exact detail. It must, for one is an exact replica of the other. "Egypt" is a type of the world, and the antitype of the death of the paschal lambs and the application of the blood in Exodus 12:1 ff is seen in the death of the Passover Lamb and the application of the blood, by faith (through believing). This is the point of beginning. And those applying the blood (Christians) have been called out from this world to realize an inheritance as God’s firstborn son in another land. They have been called out from this earth to realize the rights of primogeniture, not in an earthly land as in the type, but in a heavenly land. In the type though, numerous Israelites, "because of unbelief" (Hebrews 3:19), were overthrown in the wilderness, short of the goal of their calling. Their calling was earthly, but the Christians’ calling is heavenly. And this is the reason that Hebrews, chapter three begins by identifying those addressed through referring to their calling -- "...holy brethren, partakers of the heavenly calling." The matter which the writer is about to address involves a saved people with a particular calling during the present dispensation (Christians), and he draws his spiritual lessons from the experiences of another saved people with a particular calling during the previous dispensation (the Israelites under Moses). That which happened to Israel in the type (in relation to their earthly calling) will also happen to Christians in the antitype (in relation to their heavenly calling). From a Biblical perspective the second and third warnings in the Book of Hebrews must turn on this thought, and one must give heed to that which God intended in the antitype through reference to the type. In 1 Corinthians 10:1 ff, immediately after referring to the race of the faith in which Christians presently find themselves (1 Corinthians 9:24-27), Paul calls attention to the experiences of the Israelites under Moses. After reiterating a number of experiences of the Israelites following the death of the firstborn in Egypt (1 Corinthians 10:1-5), Paul then states, "Now these things were our examples... [lit., ’Now these things happened as types for us...’]" (1 Corinthians 10:6). Also note a similar statement in 1 Corinthians 10:11 : "Now all these things happened unto them for ensamples... [lit., ’Now all these things happened unto them for types...’]." The word from the Greek text in both instances (translated "examples" and "ensamples") is tupoi and should be translated "types" in the English text. Our English word "type" is derived from this word (tupos in its singular form), and that is the way in which the word should be understood and translated in 1 Corinthians 10:6; 1 Corinthians 10:11. The experiences of the Israelites under Moses form one overall type made up of numerous individual types. God, in His sovereign control of matters, allowed these things to happen to the Israelites relative to their calling in a past dispensation in order that He could have these things to draw upon to teach Christians deep spiritual truths relative to their calling during the present dispensation. The opening verses of 1 Corinthians 10:1-33 form the Lord’s Own commentary on the closing verses of the previous chapter. An individual who does not run the race of the faith after the instructed fashion will fail. He will be rejected for the "prize." As revealed in 1 Corinthians 9:27, he will find himself a "castaway," which is the translation of a Greek word (adokimos) meaning "disapproved." He, at the judgment seat of Christ will be disapproved for the "prize" (1 Corinthians 9:24), which is a "crown" (1 Corinthians 9:25; cf. Revelation 3:11; Revelation 3:21). In the verses which immediately follow (1 Corinthians 10:1 ff), disapproval of this nature is likened to that which befell an entire generation of Israelites under Moses. God was "not well pleased" with their actions, and "they were overthrown in the wilderness." They, in the words of 1 Corinthians 9:27, were "disapproved" and failed to realize the goal of their calling. And the spiritual lesson drawn from that which happened to these Israelites in the type centers around the thought that the same thing will befall Christians who follow a similar course of action in the antitype. They will be "disapproved" and fail to realize the goal of their calling. Wherefore Revelation in the Book of Hebrews is progressive. The book begins after a twofold fashion: 1) by calling attention to Christ as the "heir of all things" and to Christians as those who will inherit as "companions" with Him in that coming day (Romans 1:2, Romans 1:9, Romans 1:14), and 2) by quoting seven Old Testament passages which are Messianic in their scope of fulfillment (Romans 1:5-13). The tone of the book is thus set at the very beginning. Revelation in this book surrounds the coming inheritance of Christ and His co-heirs, which will be realized during the Messianic Era. That which lies in and beyond chapter one has to do with the realization of the rights of the firstborn -- rights to one day be exercised by God’s Firstborn Son (Jesus) and the firstborn sons (Christians) who will inherit as companions with Him. The great burden of Hebrews is, as set forth in Hebrews 2:10, that of "bringing many sons unto glory" with God’s Firstborn Son, Jesus. And each of the five major warnings is built around this thought. Inheriting with God’s Son in that coming day is called, "so great salvation" in the first warning (Hebrews 2:3). It is the greatest thing God could ever design for redeemed man, for it has to do with removing man from this earth and positioning him on the throne in a heavenly realm as a "companion" with God’s Son during that day when the Son comes into a realization of His inheritance. The first warning, along with background material in chapter one and supplementary material following the warning (Hebrews 1:1-14; Hebrews 2:5-18), establishes the goal of the Christians’ calling. Then the second warning comes into view and moves progressively forward from the first by showing how Christians are to properly conduct and govern their lives during the present pilgrim journey in order to move from the point of their salvation to the goal of their calling -- that is, in order to move from Egypt (the point of their salvation in the present world) to Canaan (the goal of their calling in a heavenly land, wherein the rights of the firstborn will be realized). And the warning surrounds the fact that if Christians don’t so govern their lives during the present time, they, in the antitype, as the Israelites in the type, will forfeit the rights of the firstborn. They, as in the type, will be overthrown short of the goal of their calling. The second warning begins with the word, "Wherefore," calling attention to that which has preceded. Hebrews 1:9-18 are particularly in view, but these verses rest upon preceding verses. Thus, when one arrives at Hebrews 3:1-19, at the beginning of the second of the five major warnings in the book, the writer starts out by progressively building upon all which has preceded. Each of the warnings actually begins after a similar fashion, though different words are used in the Greek text in each instance. Each begins in the English text with "Therefore" or "Wherefore," calling attention specifically to that which has preceded (Hebrews 2:1; Hebrews 3:1; Hebrews 6:1; Hebrews 10:19; Hebrews 12:1). Several of these different words appear quite a few times throughout Hebrews, pointing to the writer continually building his remarks upon that which has preceded (e.g., Hebrews 2:17; Hebrews 3:7, Hebrews 3:10; Hebrews 4:1, Hebrews 4:6, Hebrews 4:11, Hebrews 4:14, Hebrews 4:16; Hebrews 7:11, Hebrews 7:25; Hebrews 8:3; Hebrews 9:1, Hebrews 9:18, Hebrews 9:23; Hebrews 10:35; Hebrews 11:12, Hebrews 11:16; Hebrews 12:12, Hebrews 12:28; Hebrews 13:15). Thus, when studying the Book of Hebrews, one must keep several things in mind: 1) There is one central subject, established in Hebrews 1:1-14; 2) this central subject is developed in the book mainly through reference to the Old Testament Scriptures in a type-antitype arrangement; and 3) revelation surrounding this central subject moves in a progressive fashion throughout the book. Holy Brethren Calling attention to that which has preceded by beginning his remarks with "Wherefore," the writer of Hebrews then addresses those to whom he is writing first of all as "holy brethren." The word "holy" in this passage does not have to do with a quality of life, such as purity, but with being "set apart" for a specific purpose. Places and things, as well as people, were called "holy," using the same word in the Greek text which appears here, the word hagios (cf. Matthew 4:5; Acts 7:33; Ephesians 3:5; 1 Peter 2:5; 1 Peter 2:9; 2 Peter 1:18). The writer of this book was a Jew who had believed on the Lord Jesus Christ, becoming a new creation "in Christ" (Psalms 147:19-20; Romans 3:2; Hebrews 2:1; Hebrews 2:3). Positionally, "in Christ," there is no such thing as a distinction between Jew and Gentile, for neither exists within the new creation to allow for such a distinction (Galatians 3:26-29); but actually, here in this present life, such a distinction exists and is recognized by Scripture. Paul, who wrote passages such as 2 Corinthians 5:17; Galatians 3:28; Ephesians 2:15, all dealing with the new creation "in Christ," recognized that "in Christ" he had relinquished his national identity and had become a part of the one new man, wherein there is "neither Jew nor Greek [Gentile]." But Paul also recognized that here and now, in the world, an individual from within the one new man is still "a Jew" or "a Gentile." Paul, following his conversion, referred to himself as "an Hebrew," "an Israelite," and "a Jew" (cf. Acts 22:3; Romans 11:1; 2 Corinthians 11:22; Php 3:5). The expression, "holy brethren," in the light of passages such as Matthew 25:40 and Acts 2:37, could easily have been used by the writer of Hebrews as a reference to Israelites. They constitute a "set apart" people, set apart by God for a particular purpose; and they would have been the writer’s brethren according to the flesh. However, the writer didn’t stop with this expression. He further identified them through words which could not refer to Israelites, but to Christians alone. The Book of Hebrews was written to a group of individuals who were neither Jews nor Jewish Christians. It couldn’t have been written to Jews, for the next words which the writer used nullifies that thought; and it couldn’t have been written to Jewish Christians, for no such group of individuals exists. There are Jews and there are Christians, but there is no such thing in Scripture as individuals who constitute a mixture of the two. Using the expression "Jewish Christians" is in effect saying that within the new creation in Christ some things have been brought over from the old creation in Jacob -- a denial that all things become new "in Christ" (2 Corinthians 5:17). Viewing matters after this fashion not only results in a non-Biblical outlook upon the "one new man" but also in a building up of that "middle wall of partition" which has been "broken down" (Ephesians 2:14-15). The Book of Hebrews was written to one group of individuals and to one group alone. It was written to Christians, the only group of individuals in existence today who can be identified in connection with a calling from this present world into the heavens. Partakers of the Heavenly Calling In Old Testament history, Israel was made the repository for both heavenly and earthly promises and blessings. Abraham was called out from Ur of the Chaldees to be the one through whom these promises and blessings would be realized. Within the initial promise to Abraham, given in Ur, God had said, "...in thee shall all families of the earth be blessed" (Genesis 12:3). These blessings were to be realized, not through the person of Abraham alone, but through his seed; and the benefactors of these blessings were to be all the Gentile nations (Genesis 22:18). The nations of the earth were to be blessed through the seed of Abraham, and these blessings were to emanate from both heavenly and earthly spheres (Genesis 14:19; Genesis 22:17). That is, the descendants of Abraham -- through Isaac, Jacob, and Jacob’s twelve sons -- were to ultimately reside in both heavenly and earthly places; and the Gentile nations of the earth were to be blessed through Abraham’s descendants as his descendants resided in these two places. Genesis 14:18-19 provides the first mention of heavenly blessings associated with Abraham and his seed, though such was in view within God’s original promise to Abraham in Ur of the Chaldees, as recorded in Genesis 12:1-3. And this first mention of heavenly promises and blessings appears in a Messianic type. Melchizedek, one of two central figures forming the Messianic type (Abraham being the other) is also presented in Scripture for the first time in this passage. The type surrounds that day when Christ will come forth in the antitype of Melchizedek, as the great King-Priest in Jerusalem, with bread and wine (cf. Matthew 26:29), and bless Abraham and his descendants -- both heavenly and earthly. Thus, more than one first-mention principle is established in Genesis 14:18-19, and that which is established in this passage remains constant throughout Scripture. Heavenly and earthly blessings reside only in the seed of Abraham (something which never changes in Scripture), and these blessings will be realized during that coming day when Christ exercises the Melchizedek priesthood. (Even preceding the Messianic Era, any blessing realized by the Gentile nations comes to pass only because of God’s dealings with these nations through Israel. This must be recognized as the way matters currently exist, for there can be no blessings apart from Abraham and his seed beyond that point God called Abraham out from Ur of the Chaldees 4,000 years ago. And there is also a negative side to the matter -- blessings withheld and curses bestowed. For the past 4,000 years, in the realm of blessings and curses, God has dealt with the nations of the earth [and also individuals] on one basis alone, given in Genesis 12:3 : "I will bless them that bless thee, and curse him that curseth thee.") Even though Israel was made the repository for both heavenly and earthly promises and blessings, there came a day in history when the Jewish people forfeited the heavenly promises and blessings given to the nation through Abraham, Isaac, and Jacob. Israel though remained the repository for the promises and blessings associated with her earthly calling, allowing no change to occur in Israel’s relationship to the Gentile nations of the earth, in accord with Genesis 12:3. This forfeiture of heavenly promises and blessings occurred when Christ was on earth the first time. He offered to Israel the "kingdom of the heavens," and the nation spurned the offer. Not only did the Israelites reject the proffered kingdom, but they also rejected and crucified the One Who made the offer. Immediately prior to the crucifixion of Israel’s Messiah, the kingdom was taken from Israel, in view of that which once belonged to this nation alone being given to an entirely separate and distinct nation, one "bringing forth the fruits thereof" (Matthew 21:33-43). Once this had been done -- once the kingdom of the heavens had been taken from Israel -- the Jewish people could no longer be the instrument through which blessings would flow from heavenly places during Messiah’s reign. Their earthly status in this respect remained unchanged, but their heavenly status was gone forever. The "nation" destined to bring forth fruit relative to heavenly promises and blessings and eventually occupy heavenly places with Christ could not, under any circumstances, be one of the Gentile nations, for God had laid a principle down in His original call to Abraham. Blessings were to flow only through Abraham and his seed. Apart from such, there could be no blessings. Nor could those Semitic nations (looked upon in Scripture as "Gentile" nations) descending from Abraham through Ishmael, the sons of Keturah, or Esau be considered. According to Scripture the lineage is restricted to the descendants of Abraham through, Isaac, Jacob, and Jacob’s twelve sons (cf. Genesis 13:15-16; Genesis 15:5; Genesis 21:12; Genesis 26:3-4; Genesis 28:12-15). The nation of Israel had relinquished her right to be the channel through which heavenly promises and blessings would flow out to the Gentile nations; and no Gentile nation on earth could qualify for this right, for not a single one could claim a relationship to Abraham through Isaac and Jacob. Thus, only one thing could be done: A new nation, separate and distinct from both Israel and the Gentile nations, but one which was of Abraham’s seed from the correct lineage, had to be called into existence. And this is exactly what God did. He called the one new man "in Christ" into existence -- anticipated in Matthew 16:18 -- to be the recipient of that which Israel rejected. Christ is Abraham’s Seed, through Jacob’s son, Judah (Galatians 3:16; Revelation 5:5); and Christians, through their positional standing "in Christ," are also "Abraham’s seed," through the proper lineage. And because of this positional standing "in Christ," Christians can be "heirs according to the promise" (Galatians 3:26; Galatians 3:29; cf. Galatians 3:16; cf. Galatians 3:18). Christians constitute an entirely new "nation" (1 Peter 2:9-10), identified as "Abraham’s seed." They are the ones presently afforded the opportunity to bring forth fruit for that portion of the kingdom offered to and taken from Israel. They are the ones now in a position to inherit with Christ in heavenly places, which is why Galatians 3:29 identifies Christians as "heirs according to the promise." Consequently, when a person reads, "partakers of the heavenly calling," in Hebrews 3:1, only one group of individuals on the face of the earth could possibly be in view. Following Christ’s pronouncement in Matthew 21:43, Christians alone find themselves in a position to bring forth fruit in relation to the kingdom of the heavens, with the prospect of one day realizing the rights of the firstborn as co-heirs with Christ in heavenly places. (The word "partakers" in Hebrews 3:1 is the same word in the Greek text [metochoi] previously translated "fellows [’companions’]" in Hebrews 1:9. It is also the same word later translated "partakers" in Hebrews 3:14. All three references refer to the same thing to that day when Christ’s "companions," His "co-heirs" will occupy their proper position on the throne with Him in heavenly places [cf. Ephesians 1:3; Ephesians 1:10-11; Ephesians 1:17-21; Ephesians 2:6-7; Ephesians 3:9-11]. Thus, those singled out in Hebrews 3:1 are "companions of the heavenly calling," or, in the light of Ephesians 3:6, they are "fellowheirs of the heavenly calling.") Consider ... Jesus Christ’s "companions," "fellowheirs," who will one day occupy positions with Him on His throne in a heavenly realm, are exhorted to consider God’s appointed "heir of all things" in a twofold manner -- as "Apostle and High Priest of our profession [’confession’]." The word "consider" is the translation of a Greek word which means to fix one’s eyes or mind upon, to pay close attention to. And Christians, after this fashion, are to fix their thoughts upon Jesus, with particularly attention given to two facets of His person and work -- His past work as "Apostle" and His present work as "High Priest." In the first warning, the same individuals were exhorted to keep their attention fixed upon the things which they had heard -- things surrounding Christ and His companions during that coming day when the rights of the firstborn will be realized. And now, beginning the second warning, they, at the same time, are exhorted to also center their attention upon things concerning Christ which precede but make possible those things mentioned back in chapter one. The word translated "profession" in Hebrews 3:1 could be better translated "confession." Christ is "Apostle and High Priest of our confession [not ’...of our profession’]." The word homologia appears in the Greek text, which means "to say the same thing [as another]." This is the same word used in its verb form in 1 John 1:9, translated "confess." Confession of sins, according to the word used in this verse, is saying or acknowledging the same thing which God says about sins (saying or acknowledging that they are wrong and have no place in one’s life). It is to agree with God concerning sin. The same thought is in view in Hebrews 3:1 through the use of this word. The thought is that of Christians agreeing with God concerning the record which He has given of His Son in His Word. We are to acknowledge that which God has stated in His Word relative to Jesus as "Apostle and High Priest." 1. Apostle of Our Confession The word "apostle" signifies one who has been sent on a special or particular mission. Christ was God’s Apostle, sent to this earth on a particular mission almost 2,000 years ago (John 3:34; John 12:49; John 17:4; John 17:8; John 17:18). He was sent to the Jewish people, who, through birth, were His brethren according to the flesh, to offer to them the kingdom of the heavens. And He was also sent to the Jewish people to die as the Passover Lamb for the sins of the world (the Passover lamb was given to Israel, and only Israel could slay this lamb. Thus, only Israel could slay Christ, the Passover Lamb). Consequently, when considering Christ as God’s Apostle and His work during the time He occupied this office, a rather wide scope of ministry at His first coming could conceivably be in view. Contextually though, this would not be the case. Verses leading into Hebrews 3:1 (cf. Hebrews 1:3; Hebrews 2:9-10, Hebrews 2:14) center around that part of His past work having to do with His sufferings and death on Calvary. Within the scope of the overall type during the days of Moses and Joshua, this corresponds to that which occurred in Egypt the night of the Passover, recorded in Exodus, chapter twelve. The Lamb has died, but the blood must be applied. The application of the blood, believing on the Lord Jesus Christ, is the point of beginning. Apart from this, fallen man, "dead in trespasses and sins," would forever remain alienated from God’s purpose for bringing him into existence. Apart from this point of beginning, wherein man passes "from death unto life," there could be no new creation "in Christ," "companions of the heavenly calling." Redemption through Christ’s finished work is the foundation upon which everything in the Book of Hebrews rests, though this is not the central message of the book. Hebrews deals mainly, not with redemption itself -- not with Christ’s work as "Apostle" -- but with that which redemption makes possible, the purpose for redemption. This revealed purpose for redemption provides the central reason why the author, within one portion of Hebrews, where redemption is in view, is careful to state that Christ "took not on him the nature of angels; but he took on him the seed of Abraham" (Hebrews 2:16). Contextually, redemption in this passage (and other related passages in Hebrews) is with a view to bringing man (after he has been redeemed and is no longer alienated from God) into a realization of promises and blessings which can be possessed only by Abraham and his seed, remaining in line with the central teaching of this book. Christians, with their thoughts fixed upon those things surrounding the "heir of all things" and His "companions" in that coming day when they ascend the throne together (Hebrews 2:1; cf. Hebrews 1:2 ff), are to fix their attention upon Christ in a past sense as well. They are to ever keep in mind His finished work on Calvary, which makes everything possible. But they are to view this finished work after the same fashion Christ viewed it. While undergoing the sufferings surrounding Calvary, Christ had His eyes fixed on "the joy that was set before him [the day when He and those for whom He was paying redemption’s price would inherit all things together]." And Christians, though looking back at Christ’s finished work as Apostle, are to ever keep their eyes fixed upon that which lies out ahead, that which His finished work makes possible. 2. High Priest of Our Confession As "Apostle," Christ died for our sins, providing redemption; and as "High Priest," He ever liveth to make intercession for us. Christ is performing a work today, as in the past; but His work during the present time has nothing to do with redemption. It has to do strictly with a work on behalf of those whom He has already redeemed. He, as the Old Testament priests who performed a work in the earthly tabernacle on behalf of the Israelites, is presently performing a work in the heavenly tabernacle (after which the earthly was patterned) on behalf of Christians. The former ministry was performed on behalf of a redeemed people called out of Egypt to inherit an earthly land, and the latter ministry is being performed for a redeemed people called out from this earth to inherit a heavenly land. Priests occupy a representative position between God and man, representing God to man and man to God. Representation of this nature during Moses’ day centered around a sacrificial system in connection with the earthly tabernacle, and during the present time it centers around Christ’s sacrifice in connection with the heavenly tabernacle. Blood from animals was placed on the mercy seat of the earthly tabernacle, but the blood of Christ has been placed on the mercy seat of the heavenly tabernacle. In the antitype of Aaron, Christ effects a present cleansing for a redeemed people from the defilement brought about by sin, on the basis of blood. Christ’s present ministry is performed strictly on the basis of His shed blood on the mercy seat in heaven, it has to do with the kingdom of priests (the many sons) He is about to bring forth, and it looks out ahead to the coming age. Christ is performing His present ministry for those whom He has redeemed in order that He might ultimately present the Church unto Himself, "not having spot, or wrinkle, or any such thing." Only through this present cleansing can Christians have a part with Him (as "companions") in that coming day (John 13:8; Ephesians 5:27). Concluding Remarks: Fixing our attention upon "the Apostle and High Priest of our confession" is fixing our attention upon the One Who performed a work in the past to effect our salvation and the One Who performs a work during the present to bring about the purpose for our salvation. One is inseparably linked to the other when both are looked upon in their correct perspectives, for both center around and have to do with the same thing, the coming Messianic Era. ======================================================================== CHAPTER 72: 05.02. TWO CALLINGS, TWO HOUSES ======================================================================== 2 Two Callings, Two Houses Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God (Hebrews 3:1-4). The thought in the opening verses of Hebrews 3:1-19 turns on a type-antitype comparison between two houses -- the house of Moses and the house of Christ. The former constitutes the type and the latter the antitype. Moses was a type of Christ (Deuteronomy 18:15; Acts 3:22; Acts 7:37), and the work which he performed in relation to his house typifies the work which Christ is presently performing in relation to His house. And there must be an exact parallel between the two. The word "house" is used in Scripture to refer to both a material structure and the inhabitants of or the people associated with that structure, and the thought sometimes merges from one to the other in the same text. In 2 Samuel 7:1 ff, David sought to build the Lord a house in which to dwell, seeing that he himself dwelled in "an house of cedar" while the ark (resting within that portion of the tabernacle where God dwelled) was surrounded only by "curtains." However, God had other thoughts in mind about the matter; and He instructed Nathan to tell David that rather than David building the Lord a house, the Lord would, instead, take David and build a house out of him (2 Samuel 7:4, 2 Samuel 7:11-13). That which is meant by "house," thus, merges from the thought of a material structure to that of the people associated with the structure. When on earth the first time, Christ referred to both Israel and the temple as a "house" (Matthew 10:6; Matthew 21:13). The thought in Matthew 23:38 -- "Behold, your house is left unto you desolate [left a ’desert,’ ’wilderness,’ ’waste land’]" -- was a reference to both the people and the temple (Matthew 23:39; Matthew 24:1-2). The house of Israel was left desolate at the time Christ spoke these words (a reference to their spiritual condition, likened to a desert or waste land, void of water), the temple was destroyed forty years later (in 70 A.D.), and the house of Israel has remained desolate since that time. Antichrist will complete this desolation (beginning in the middle of the Tribulation) by desecrating the rebuilt temple, destroying this temple, destroying the city of Jerusalem, seeking to destroy the Jewish people, and dividing the land presently occupied by the Jews "for gain" (Daniel 9:27; Daniel 11:39; Joel 3:2; Matthew 24:15-22; Luke 21:20-24). In this respect, "your house" in Matthew 23:38 could be expanded to include the temple, the city of Jerusalem, the land of Israel, and the people of that land. The house of Moses likewise has to do with both a material structure and the people associated with that structure. The thought in the opening verses of Hebrews 3:1-19 is drawn from Numbers 12:1-16. In Numbers 12:7, Moses was said to have been "faithful in all mine house." The immediate context has to do with "the tabernacle of the congregation." Events surrounding the tabernacle furnish the backdrop for the statement concerning Moses’ faithfulness, and there is a shift in the passage from "the tabernacle" (a material structure in which priestly activity transpired) to "the congregation" (those who had been separated from Egypt with a view to their becoming "a kingdom of priests" in another land [Exodus 19:6]). And the thought concerning a tabernacle and the people associated with the tabernacle as both comprising a "house" is the same when it comes to the house of Christ. There is a tabernacle in the heavens, after which the earthly tabernacle was patterned ( Hebrews 8:5). Christ is today performing His high priestly ministry on behalf of Christians within that tabernacle, and He is presently building a house out of Christians -- those separated from this world with a view to their becoming "kings and priests" in another land (Matthew 16:18; Ephesians 2:19-22; Hebrews 9:11 ff; Revelation 5:10; cf. 1 Corinthians 3:16-17; 1 Corinthians 6:19-20). This is a house separate and distinct from the house of Israel, made up of the "new creation" in Christ, comprising the "one new man" (2 Corinthians 5:17; Ephesians 2:15). The warning in Hebrews 3:1-19 turns on the thought of the headship of two individuals (Moses and Christ) over two groups of people (Israelites and Christians). There is a tabernacle in each instance (one earthly, the other heavenly [Numbers 12:7; Hebrews 3:1; Hebrews 10:19-22]); and the warning involves the people associated with both tabernacles (drawn from the experiences of an earthly people in the type [separated from Egypt in order to realize an earthly inheritance in another land], applicable to the experiences of a heavenly people in the antitype [separated from this earth in order to realize a heavenly inheritance in another land]). (Moses, though of the Levitical line, did not occupy a priestly position following the erection of the tabernacle and the anointing of his brother Aaron. Rather, this priestly work was carried out by Aaron, after which the present high priestly work of Christ is patterned. The positions held by Moses and Aaron are combined in the present position held by Christ. And Christ’s high priestly ministry would have to be viewed as an integral part of His present headship over His house, as the ministry of Aaron was an integral part of Moses’ past headship over his house. The two must function together after an inseparable fashion in both type and antitype.) The Primary, Fundamental Type The Spirit of God moved some forty different men over a period of about fifteen hundred years to record God’s revelation to man after a certain fashion, and Scripture must be interpreted after the fashion in which it was given to man through the Holy Spirit. According to 1 Corinthians 10:6; 1 Corinthians 10:11, all recorded Old Testament history is not only an accurate account of past events but it is also fraught with types and meanings -- "Now these things were our examples [Gk., tupoi, ’types’; lit., ’Now these things happened as types for us’]...Now all these things happened unto them for ensamples [Gk., tupoi, ’types’; lit., ’Now all these things happened unto them for types’]." The Greek word tupos (pl. tupoi), found in 1 Corinthians 10:6; 1 Corinthians 10:11, is the word from which we derive our English word "type." The immediate reference surrounding these verses has to do with the experiences of the Israelites under Moses (and, correspondingly, later under Joshua [cf. Hebrews 3:2-19; Hebrews 4:1-8]). All these experiences occurred as "types for us." However, the thought could not be limited to just this one section of Old Testament history -- covering about one-fifth of the entire Old Testament. The Spirit of God didn’t move men to write this part of the Old Testament one way and the remainder another. History throughout the other four-fifths could only have been written after the same fashion, which is exactly what internal evidence reveals (cf. Matthew 12:40 Luke 24:26-27; John 3:14-15; Hebrews 11:4 ff). Everything having to do with this earth and man occurred under the sovereign control of the Lord, and all Old Testament history has been recorded to not only provide man with a completely accurate account of certain events in history but also in order that the Lord could, at a later point in time, have these events to draw upon for the express purpose of teaching His people the deep things of God. Revelation of this nature begins in Genesis 1:1 and continues throughout all of Old Testament history. There’s nothing quite like the study of Biblical typology. This is where the true meat of the word is to be found, and anyone ignoring the study of Old Testament history within a typical framework is not only refusing to study the Bible after the fashion in which it was written but is also denying to himself (and, in many cases, to others as well [by those in positions to teach]) great spiritual truths which God has for His people. Scripture as a whole simply cannot be properly understood apart from viewing the Old Testament types. The Book of Hebrews is a good case in point. This Book is built around five major warnings, and all five of these warnings draw heavily from Old Testament typology. And the central reason this book has been understood so many different ways over the years is because those studying the book have either ignored or not properly understood the Old Testament types dealt with in the book. All five warnings draw heavily from what could be called, "the primary, fundamental type." This is the type dealt with through five books in the Old Testament -- from Exodus 12:1-51 through Joshua. The overall type (comprised of many different individual types) involves the numerous experiences of the Israelites under Moses, and later under Joshua, from the point of the appropriation of the blood of the paschal lambs in Egypt to the point of either their overthrow in the wilderness (between Egypt and Canaan) or their entrance into and conquest of the land of Canaan -- the land to which they had been called for a revealed purpose, wherein they could realize the rights of the firstborn. And a person simply cannot understand the warnings in Hebrews apart from viewing them within the framework of this section of the Old Testament. Within this overall type one will find God’s Own source material given to instruct His people concerning how to safely and successfully move from Egypt to Canaan (that is, how to safely and successfully move from this world to that heavenly land to which we have been called). And, within this type, one will also find something else. One will find the basis for the warnings in Hebrews concerning what will occur if we don’t follow the Lord’s instructions in this respect. That is to say, this primary, fundamental type covers the whole of the Christian experience -- from the point of salvation to that future time when Christians either come into a realization of or fail to realize the goal of their calling. Hebrews provides instructions for Christians (drawing from the type) concerning how to govern their lives so they can ultimately realize the goal of their calling, and Hebrews also warns Christians (drawing from the type) concerning what will happen if they fail to so govern their lives. The House of Moses The house of Moses was simply the old creation in Jacob (Jacob’s descendants through his twelve sons [Isaiah 43:1]). Jacob and his family had gone down into Egypt during the days of Joseph and, over a period of four generations, covering slightly more than two hundred years (cf. Genesis 15:13-16; Galatians 3:16-17), the descendants of this one family had become a great nation. And it was this nation (comprised of some two million people) over which Moses had been placed for the express purpose of leading the people out of the land of Egypt into the land of Canaan. Israel was (and remains today) God’s firstborn son (Exodus 4:22), and the nation was to be led from Egypt to Canaan in order to realize the rights of the firstborn in the land covenanted to Abraham, Isaac, and Jacob (Exodus 4:23; cf. Exodus 2:23-25; Exodus 3:7-8). Occupying the position of God’s firstborn in this land, Israel was not only to rule over all the Gentile nations (the kingly aspect of the birthright) but Israel was also to be the channel through which all the Gentile nations would be blessed (the priestly aspect of the birthright). 1. Death of the Firstborn The type begins with the death of the firstborn in Egypt as recorded in Exodus, chapter twelve. The firstborn had to die in Egypt before the nation could realize the rights of the firstborn in the land of Canaan (an individual and national death, brought to pass through the death of the firstborn in the family). God rejects first things (the earth’s first Messiah [Satan], the earth’s first man [Adam], man’s first birth [the natural birth], etc.), and, consequently, the first had to be removed before the second could be established. This is God’s revealed method for carrying out His plans and purposes (Hebrews 10:9). In this respect, the firstborn in every household throughout all the land of Egypt (Israelite and Egyptian alike) fell under the sentence of death, a death which had to be carried out. And in order to bring about the death of the firstborn, the Lord was to pass through the land of Egypt at midnight, on a specified day, and slay all the firstborn throughout the land. However, the Lord made a distinction between the Israelites and the Egyptians by providing the Israelites with a means of substitutionary death. A lamb, previously taken from the flock, could die in the place of, in the stead of, the firstborn in the family -- a vicarious death. And to show that death had already occurred, blood from a slain lamb ("a lamb for an house") was to be applied to the doorposts and lintel of the houses in which the firstborn dwelled. The paschal lambs were to be slain -- followed by the application of the blood -- on the fourteenth day of the first month of the year "in the evening [’between the evenings’]." Then, when the Lord passed through the land of Egypt a few hours later, at midnight, He looked for one thing alone. He looked for the blood applied to the doorposts and lintel of each and every house. If the blood was there, the Lord knew that death had already occurred. A lamb from the flock had died in the stead of the firstborn in the family; and, in this respect, in God’s eyes, the matter was viewed as the firstborn in the family having experienced death himself. And since the death of the firstborn had already occurred, the Lord passed over that house. The firstborn had died, and God was satisfied. But, if there was no blood on the doorposts and lintel, then the firstborn himself, apart from a substitute, was slain (for the absence of blood showed that the firstborn had not yet died; death had not yet occurred). The firstborn in the family then experienced death himself, for that which God had previously decreed concerning the firstborn must be carried out. God must be satisfied. The first had to be removed before the second could be established. Though the firstborn within a family is singled out after a particular fashion, all members of that family, and consequently the nation as a whole -- God’s firstborn son -- must be included within the larger scope of the type. All members of the family had a part in taking, slaying, and eating the lamb. The lamb was "for an house," not just the firstborn in that house (Exodus 12:3-4). And every family in the camp of Israel was to take, slay, and eat a lamb after this fashion. In this respect they all (the entire nation) appropriated the blood, in the same sense that Paul recounts, "all our fathers were under the cloud, and all passed through the sea, And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink..." (1 Corinthians 10:1-4). This was the point of beginning. The birth of a nation occurred this night in Egypt. There was death, followed by resurrection to life (cf. Hebrews 11:17-19). God set aside the first in order to establish the second. Only after this had been accomplished could God move His people out of Egypt with a view to establishing them in the land of Canaan. 2. The Red Sea Passage Egypt though could have no part in the matter surrounding a substitutionary death. God set aside the first (an individual death, reflecting on a national death) apart from establishing the second, for there was no second to be established. There was no resurrection to life. The firstborn died apart from a subsequent resurrection; and Pharaoh and his armed forces were then buried in the Red Sea, where they remained. While at the same time, Moses and those whom he had led through the sea (who had experienced the death of the firstborn via a substitute, with its corresponding subsequent resurrection to life) stood on the eastern banks of the sea. They had walked across on "dry ground," with the sea forming two walls of water, one on their right and the other on their left. Because of that which had previously occurred in Egypt surrounding the death of the firstborn, the sea had no power over them. Israel on the eastern banks, not Egypt beneath the waters of the sea, was God’s recognized firstborn -- the nation in line to realize the rights of primogeniture. The Red Sea lay between Egypt and the wilderness. The Israelites could not enter Canaan directly from Egypt even after the first had been set aside and the second established. They had to first go through the Red Sea and then traverse the wilderness. God separated His people from Egypt via the Red Sea passage; and once in the wilderness, their thoughts were to be on the land to which they had been called, not upon the land from which they had been separated. Their eyes were to be focused on the goal of their calling, not on surrounding things in the wilderness or on the things back in Egypt (cf. Hebrews 12:1-2). This though was often not the case. Because of the Israelites’ lengthy prior association with Egypt (dwelling in Egypt and partaking of the things of this land for over two centuries), trouble often developed in the camp of Israel throughout the wilderness journey; and this trouble could always, after some fashion, be traced back to what the people had learned in Egypt and brought out of Egypt into the wilderness with them. At Mt. Sinai, for example, the Israelites fell into a pagan form of idolatry, desiring "gods" like unto the gods of the Egyptians, gods they had previously worshipped in Egypt (Joshua 24:14). The calf (or ox) was the principle Egyptian god, and Aaron fashioned a "molten calf" for the Israelites while Moses was in the Mount (Exodus 32:1 ff). On another occasion the Israelites grew tired of the manna which God had provided, remembering the fish, melons, and other food which they had previously eaten in Egypt (Numbers 11:4-8). And at Kadesh-Barnea they climaxed their rebellion against the separation which God had established. At Kadesh-Barnea, rather than following the leadership of the Lord and entering the land of Canaan under Moses, they, instead, elected to appoint another leader and return to Egypt (Numbers 14:1-4). According to 1 Corinthians 10:2, the Israelites were "baptized unto Moses in the cloud and in the sea." The "cloud" was the pillar of a cloud by day and the pillar of fire by night which went before the Israelites -- the Shekinah Glory, the visible presence of God among His people (Exodus 13:21-22); and the "sea" was the Red Sea through which the Israelites passed (Exodus 14:22). "Baptism" is used in Scripture in the sense of identification. Usually there is an element into which the individual is immersed to either bring about or show this identification (Matthew 3:11), but this is sometimes not the case (Matthew 20:22). The baptism of the Israelites "in the cloud and in the sea" showed their identification with the Lord ("in the cloud") as a people separated from Egypt ("in the sea"). And there was a reason for this identification and corresponding separation, which had to do with their being positioned in the land of Canaan. They had been buried "by baptism" on the western banks of the sea in Egypt and raised to "walk in newness of life" on the eastern banks in the wilderness (cf. Romans 6:4; Colossians 2:12). The firstborn had died. The first had been set aside and the second established. There had been a death and subsequent resurrection to life, in which the people were separated from Egypt for a purpose; and, within this new standing, with their eyes fixed on the goal of their calling, God expected His people to govern their lives accordingly. 3. The Wilderness Journey The Israelites’ march through the wilderness was not directly to the land of Canaan. Rather, through God’s prior command to Moses, the march was first to Mt. Sinai (Exodus 3:12; Exodus 19:1-2). God had to first communicate His Word to His people, and this was to be done through Moses at Mt. Sinai. In the third month after their departure from Egypt, the people of Israel came into the wilderness of Sinai and camped before the Mount. Moses then went up into the Mount to receive the word of God, and the first thing which God communicated to Moses concerned the Israelites standing before Him. They were to be "a peculiar treasure," placed "above all people" as "a kingdom of priests, and an holy nation." This had to do with their standing as firstborn; and their occupying this position in the land covenanted to Abraham, Isaac, and Jacob was contingent on obedience (Exodus 19:5-6). They had to obey the voice of the Lord and keep His covenant (Exodus 19:5). Thus, at Mt. Sinai, the Lord, after singling out and identifying the people who had been brought out of Egypt under Moses, communicated His Word to His people through Moses. Also at Mt. Sinai, in connection with God’s communication of His Word to His people, instructions for the building of the tabernacle and the manner in which the Levitical priests were to carry on their ministry were revealed to Moses. Subsequently, at Sinai, the tabernacle was constructed and the priesthood established (). Then, immediately after Moses had "finished the work" which God had commanded, the "glory of the Lord filled the tabernacle" ; and at this point, a theocratic kingdom came into existence in the camp of Israel. The people of Israel, in possession of the Word of God (rules and regulations governing them within the theocracy) and the Lord dwelling within the Holy of Holies of the tabernacle in their midst (forming a theocracy), were now in a position to march toward the land of Canaan, occupy that land, and realize the rights of the firstborn in that land. 4. At Kadesh-Barnea Several months beyond Israel’s departure from the wilderness of Sinai (Numbers 10:11-12), about one and one-half years beyond the nation’s departure from Egypt, the newly established nation, God’s firstborn son, arrived at the borders of the land of Canaan. The end of an era was at hand. Heretofore the descendants of Abraham had been considered "strangers" in relation to the land of Canaan (Genesis 15:13; Genesis 37:1; Genesis 47:9; Exodus 6:3-4). But the sojourn of the seed of Abraham had ended, and the descendants of Abraham were now at the very borders of the land -- an established nation under God (the only earthly nation which ever has been or ever will be so placed) -- ready to enter in and take possession of the land covenanted to Abraham, Isaac, and Jacob. Moses, as instructed by the Lord, first sent spies into the land to obtain a report concerning the land and its inhabitants. These spies traversed the land, "from the wilderness of Zin unto Rehob," for forty days and nights. And at the end of this time they appeared before Moses, Aaron, and the congregation of Israel to give their report (Numbers 13:1-33). Their report contained both positive and negative aspects. The land was truly a land flowing with "milk and honey," but... The inhabitants of the land were strong, they dwelled in walled cities, and the sons of Anak (the Nephilim) dwelled in the land (Numbers 14:26-29; Numbers 14:33). Then, Caleb "stilled the people before Moses, and said, ’Let us go up at once, and possess it; for we are well able to overcome it’" (Numbers 13:30). Within his and Joshua’s thinking concerning the matter, the strength of the land’s inhabitants was not the issue. Rather, that which God had promised and God’s faithfulness to carry out His promises, through His strength, was the issue with them. They believed God would be well able to complete His dealings with Israel through bringing the people of this nation into a realization of their calling (cf. Numbers 14:8), ultimately effecting the fulfillment of Genesis 12:2-3. The other ten spies though presented an opposing report. They said, "We be not able to go up against the people; for they are stronger than we" (Numbers 13:31-33). These spies led the people of Israel to believe that they would be unable to go up against and conquer the inhabitants of the land. And viewing matters after this fashion, they were in essence saying that God would be unable to complete His dealings with Israel through bringing the people comprising this nation into a realization of their calling, resulting in Genesis 12:2-3 remaining unfulfilled. The people of Israel chose to believe the ten spies with their "evil report," and it is at this point in Israel’s history that we find a national apostasy, resulting in the nation being overthrown in the wilderness. Because of that which occurred at Kadesh-Barnea, rather than the people overcoming the inhabitants of the land and realizing their calling, the nation was overcome outside the land before ever engaging the enemy in battle. The entire accountable generation, twenty years old and above, was caused to wander in the wilderness (for another thirty-eight and one-half years) until every single individual in that generation, save Caleb and Joshua, had died. Then, the second generation, under Joshua, was led across the Jordan to enter the land, engage the enemy in battle, and ultimately occupy the land. This is the latter part of the overall type -- that which occurred at Kadesh-Barnea under Moses and that which occurred thirty-eight and one-half years later after the Israelites had crossed the Jordan under Joshua -- and central teachings surrounding the warnings and promises to Christians are drawn from these two places in the type. The House of Christ Everything is identical when dealing with the house of Christ -- from the death of the paschal lambs in Egypt to the overthrow at Kadesh-Barnea under Moses or the subsequent entrance into the land under Joshua. Accordingly, the first matter which must be considered in the antitype is the death of the firstborn. The firstborn is under the sentence of death and must die, but, as in Moses’ day, a substitute has been provided. "Christ our Passover is sacrificed for us" (1 Corinthians 5:7). His blood has been shed -- blood which must be applied. And this is accomplished through faith in the One Who shed His blood (John 3:16), effecting the birth from above (John 3:3). (There is also a "national" aspect to the matter, as in Israel’s case. Collectively, Christians comprise "an holy nation" (1 Peter 2:9), which will be God’s firstborn son during the coming age (Hebrews 12:23); and the firstborn must die, with a view to resurrection to life.) Then comes the Red Sea passage, showing that the firstborn has died, there has been a separation from the world, and the individual has been raised to walk in newness of life on the eastern banks of the sea. The individual is identified with Christ in His death, burial, and resurrection (Romans 6:3-5; Colossians 2:12). And all of this is set forth through baptism, occurring following the death of the firstborn, following the birth from above. Then comes the wilderness journey, wherein the person receives the Word of God and, through this Word, moves from immaturity to maturity in the things of God, with a view to entrance into the land whereunto he has been called. He cannot move from Egypt directly into this land, for he must first be properly equipped to engage and overcome the enemy occupying the land. And becoming equipped after this fashion occurs in the wilderness. The individual must first be trained in spiritual matters over a period of time. Then, and only then, can he be in a position to move forward into the land, engage the enemy, and overcome the enemy (the different Gentile nations infiltrated by the Nephilim in the land of Canaan in the type, and Satan and his angels in that heavenly land in the antitype [cf. Numbers 13:28-33; Ephesians 6:11 ff]). But, as in the type, so in the antitype. Most (apparent from the type) will be overthrown in the wilderness. They will be overthrown on the right side of the blood -- eternally saved -- but stopped short of the goal of their calling. They will have failed to follow the Lord’s leadership during the wilderness journey or relative to entering the land to which they had been called. Rather than overcoming the enemy in the land, they will have been overcome, most before ever engaging the enemy in combat. And, as a consequence, in that coming day they will be denied positions with Christ in the land, within the theocracy. And also, as in the type, a smaller group will realize the goal of their calling. They will have possessed "another spirit," "followed" the Lord, and will ultimately "possess" the land (Numbers 13:30; Numbers 14:24). Properly equipped for battle, they will have moved into the land and overcome the enemy. These are the ones who will occupy positions in the land, within the theocracy, as co-heirs with Christ. ======================================================================== CHAPTER 73: 05.03. WHOSE HOUSE ARE WE.. ======================================================================== 3 Whose House Are We, If... Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a Son over his own house; whose house are we, if we hold fast the confidence and rejoicing of the hope firm unto the end (Hebrews 3:1-6). Teachings surrounding the house of Christ are drawn from those surrounding the house of Moses. The latter constitutes the type and the former the antitype. And the antitype must follow the type in exact detail -- from the death of the firstborn in Egypt (Exodus 12:1-51) to the overthrow of an entire generation (save Caleb and Joshua) in the wilderness or the entrance of the second generation into the land of Canaan (Numbers 14:29 ff; Joshua 1:1 ff). The house of Moses is spoken of as consisting of all who came out of Egypt under Moses’ leadership (cf. Numbers 12:7; Hebrews 3:5). Those comprising this house were all "under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink..." But, "with many of them God was not well pleased: for they were overthrown in the wilderness" (1 Corinthians 10:1-5). They were cut off from the house of Moses. They fell as excommunicated pilgrims -- on the right side of the blood, but on the wrong side of the goal of their calling. Then, immediately following these words reiterating the experiences of the Israelites in 1 Corinthians 10:1-5, the Spirit of God moved the Apostle Paul to write, "Now these things were our examples [lit., ’Now these things happened as types for us’]..." (1 Corinthians 10:6; cf. 1 Corinthians 10:11). Israel under the leadership of Moses forms the type, and the Church under the leadership of Christ forms the antitype. Nothing could be plainer than that. With these things in mind, it is also clear that if the house of Moses consisted of all who came out of Egypt under his leadership, then the house of Christ must consist of all who have been separated from this world under His leadership. That is, if the house of Moses consisted of all Israelites, the house of Christ must consist of all Christians. And such is exactly the case, for there must be this parallel between type and antitype. But, with this in mind, note that Hebrews 3:6 speaks of the house of Christ in a more limited sense than consisting of all Christians. This verse places a condition on Christians being members of Christ’s house -- "...whose house are we [Christians], if..." And the reason Hebrews 3:6 speaks of the house of Christ in a more limited sense is because this verse looks ahead to a time spoken of as "the end," which could only be the end of our present pilgrim journey. In the type, most comprising Moses’ house were cut off during their pilgrim journey, prior to "the end" -- the end of their pilgrim journey, which would have been at the time of the nation’s realization of the rights of the firstborn in the land of Canaan. And it will be the same for those in the house of Christ in the antitype. In both instances, individuals (Israelites, Christians) were/will be cut off from their respective houses (house of Moses, house of Christ) under their respective Heads (Moses, Christ). The Israelites’ being cut off from the house of Moses had nothing to do with the previous death of the firstborn occurring in Egypt. The firstborn had died, God was satisfied, and that was the end of the matter. But being subsequently cut off from the house of Moses had everything to do with entrance into the land of Canaan. They fell as excommunicated pilgrims in the wilderness, on the right side of the blood (eternally saved) but on the wrong side of the goal of their calling (outside the land of Canaan). And the matter will be exactly the same for Christians who one day find themselves cut off from the house of Christ. The matter will have nothing to do with the death of the firstborn. Christ -- the Passover Lamb, the antitype of the paschal lambs slain in Exodus 12:1-51 -- has "died for our sins..." (1 Corinthians 5:7; 1 Corinthians 15:3-4). And any person applying the blood (through believing on the Lord Jesus Christ) is eternally secure simply because God is satisfied with the finished work of His Son at Calvary. Nothing can ever nullify that which occurred at the point of belief (Romans 8:38-39), for it is based entirely on Christ’s finished work. But the person applying the blood can be cut off from the house of Christ in the antitype of those who were cut off from the house of Moses. He can fall as an excommunicated pilgrim in the wilderness, on the right side of the blood (eternally saved) but on the wrong side of the goal of his calling (outside the land to which he was called). In order to be a member of Christ’s house in that coming day, one must, according to Hebrews 3:6, "hold fast the confidence and the rejoicing of the hope firm unto the end." And the spiritual lesson concerning exactly what is meant by this statement must be drawn from the type. Holding Fast The Greek word translated "hold fast" (katecho) refers, contextually, to keeping something constantly in mind or in one’s possession as that person presses toward the goal out ahead. This word is used two other places in the Book of Hebrews -- once again in the second warning (Hebrews 3:14), and once more in the fourth warning (Hebrews 10:23). In each instance the thought is the same, though different facets of the overall subject matter are in view. The word katecho is used in nautical circles in the sense of "holding one’s course straight." Luke, in Acts 27:40 used the word relative to the crew of a ship holding the ship on a straight course in a storm. The crew discovered a bay along the shore of an island, which they later found to be the island of Malta; and they sought to ground the ship in the bay near the shore in order to escape the stormy sea. Thus, they held the ship on a straight course headed for the bay and the shore. The backdrop to Hebrews 3:6 is the journey of the Israelites from Egypt to Canaan under Moses (Hebrews 3:2-5, Hebrews 3:7 ff). The Israelites had been removed from Egypt for a revealed purpose, which had to do with an inheritance in another land, the land of Canaan. And as they moved from Egypt to Canaan, they were to keep their eyes fixed on the goal of their calling, which was to be realized in the land of Canaan out ahead, not in the land of Egypt behind them. And with Christians in the antitype under Christ, the thought is the same. We have been separated from this world for a revealed purpose, which has to do with an inheritance in another land, a heavenly land. And as we move from this world toward that land, we are to keep our eyes fixed on the goal of our calling, which is to be realized in that heavenly land out ahead, not in the world behind us (note the position which the "world" is to always occupy in relation to all Christian activity when viewed from the perspective of the type). This overall thought is expressed many different times in various ways throughout Scripture. The end result of "holding fast" though, no matter how it is expressed, is always the same -- ultimately occupying a position as co-heir with Christ in the kingdom, realizing the rights of the firstborn therein. In Matthew 22:2-14, for example, in the parable of the marriage feast, proper attire was required for admittance to the festivities surrounding a royal wedding. A wedding garment was required, and only those clothed in this garment were allowed inside the banquet hall. But, despite this requirement, a man sought to attend the festivities improperly clothed. He didn’t have on a wedding garment. And the King coming in and seeing this man questioned him concerning why he had sought to attend the festivities without being clothed in the proper attire (the manner in which the question is worded in the Greek text shows that the man knew he was supposed to be clothed in a wedding garment but had wilfully refused to provide himself with one). The King then instructed His servants to bind the man "hand and foot" and cast him into the darkness outside. The wedding garment, according to Revelation 19:7-8, is made up of "the righteous acts of the saints" (ASV). That is, the wedding garment is constructed of works emanating out of faithfulness (James 2:14-26) -- the faithfulness of household servants in the house of Christ as He leads them from this world to that heavenly land. A Christian under the headship of Christ must exercise faithfulness in seeing that nothing during the present time interferes with his one day attaining the goal set before him. His every move in life must be in only one direction; he must move toward that heavenly land wherein Christians will realize the rights of the firstborn. And faithfulness after this fashion will result in the type works which form the wedding garment. This same thing is illustrated after another fashion in the parable of the Householder and His servant in Matthew 24:45-51. In this parable, faithfulness is shown through providing other servants in the house with "meat in due season" (Matthew 24:45), and unfaithfulness is shown through refusing to provide this meat (Matthew 24:48). "Meat" in Scripture, as distinguished from "milk," has a peculiar reference to those things pertaining to the Lord’s return and the coming kingdom. "Meat," for example, in Hebrews 5:11-14 has to do with Christ exercising the Melchizedek priesthood, a ministry as both Priest and King, reserved for the coming age. And that which is meant by giving "meat in due season" in the parable of the Householder and His servant is shown by everything in the parable revolving around the Lord’s return, with either reward or chastisement (with the kingdom in view) awaiting the household servants. Then, in the parables of the talents and the pounds (Matthew 25:14-30; Luke 19:11-27) the basic picture is again the same -- faithfulness in the Lord’s house during the present time with a view to occupying a position as co-heir with Christ in His kingdom. In these companion parables, the Householder has gone "into a far country [heaven, into His Father’s presence] to receive for Himself a kingdom [from His Father], and to return [back to earth]" (Daniel 7:13-14; Matthew 25:14; Matthew 25:19; Luke 19:12; Luke 19:15). During the time of the Householder’s absence -- between the time of His departure to receive the kingdom and His return after receiving the kingdom -- He has left His household business in charge of His servants. Those servants acting after a responsible fashion to the charge left them will be rewarded upon the Householder’s return, but those servants acting after an irresponsible fashion to this charge will suffer loss at that time (Matthew 25:20 ff; Luke 19:16 ff) There will be "a just recompense of reward" for all servants when the Householder returns (Hebrews 2:2; Hebrews 11:26). That is, each servant will receive exactly what he deserves, "according to that he hath done, whether it be good or bad" (2 Corinthians 5:10). Judgment will be based solely on the actions of servants relative to the charge left them by their Lord. They will be judged on the basis of whether they acted responsibly or irresponsibly, and each servant will, accordingly, be justly recompensed. The goal is dwelling in that heavenly land as a co-heir with Christ in the kingdom which He has gone away to receive. From a Biblical standpoint, this is the goal toward which everything in the Christian life must move; and being rewarded for faithfulness or suffering loss for unfaithfulness has to do with the manner in which a servant in the house governs the course of his life as he moves toward this goal. Accordingly, holding fast in Hebrews 3:6 is responsible action on the part of the individual household servant as he exhibits faithfulness to his household duties during the time of the Householder’s absence. Having so governed his life, he will have acted after a fashion which will result in a commendation by His Lord. He will be told, "Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord" (Matthew 25:21; Matthew 25:23; Luke 19:17-19). But the opposite will be the case for unfaithful servants, those refusing to act after a responsible fashion during the time of the Householder’s absence. They will not only be rebuked upon the Householder’s return but they will suffer loss; and, accordingly, they will occupy no position of honor and glory with Christ in His kingdom (Matthew 25:24-30; Luke 19:20-26). Introducing the last of the five major warnings in Hebrews (Hebrews 12:1-2) -- which specifically warns household servants about the possibility that they can, as Esau, forfeit their birthrights (Hebrews 12:16-17) -- the servants are pictured as being in a race during the time of the Householder’s absence. And they are to run the race after a certain revealed fashion. They are to run the race with "patience [’patient endurance’]...Looking unto Jesus..." This is a race set over a lengthy course, covering a long period of time; and the runner is to pace himself after a fashion which will allow him to successfully complete the race. And, during the entire course of the race, he is to focus his attention only in one direction -- upon the One Who has gone away "to receive for himself a kingdom, and to return." The literal Greek rendering is "Looking from unto Jesus..." He is to look from all surrounding things -- things which could distract him in the race -- as he looks straight ahead unto Jesus. The thought was expressed by Christ after another fashion in Luke 9:62. Jesus said, "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God." One’s attention is to always be focused on the goal out ahead. We’re not to look back to Egypt; nor are we to allow our attention to drift onto surrounding things in the wilderness. Rather, our attention is to be focused in one direction alone -- on the land to which we have been called; it is to be focused on one person alone -- on the One Who will rule as King of kings and Lord of lords in that land; and it is to be focused on one goal alone -- on that of one day being accorded the privilege of ascending the throne with the King of kings and Lord of lords when He rules from the heavens over the earth for 1,000 years. (Ref. the author’s book, RUN TO WIN.) The Confidence and Rejoicing of the Hope According to the text, that which we are to "hold fast" under the headship of Christ, in the antitype of the Israelites under the headship of Moses, is "the confidence and rejoicing of the hope." The Israelites under Moses, after having passed through the experience of the death of the firstborn (a substitutionary death, effected through the death of the paschal lambs), had been "baptized unto Moses in the cloud and in the sea" (1 Corinthians 10:2). They had been buried on the western banks of the Red Sea in Egypt and raised to "walk in newness of life" on the eastern banks in the wilderness (cf. Romans 6:4; Colossians 2:12). And the Israelites had a hope set before them, which centered around the land of Canaan out ahead, not around the land of Egypt which they had left and from which they had forever been separated. And exactly the same thing can be said relative to Christians under Christ. Christians have passed through the experience of the death of the firstborn in this world (a substitutionary death, effected through the death of the Passover Lamb), and the next thing which is to occur is the immersion of the individual in the waters of baptism, typified by the Israelites passing through the Red Sea. He is to be buried "by baptism" and raised to "walk in newness of life," and the only way to fully understand exactly what is involved is to view the matter from the perspective of the type. The Christian has been separated from this world (buried on the western banks of the Red Sea in Egypt) and raised in resurrection to life (the first [birth] has been set aside and the second [birth] established) in an entirely new realm (on the eastern banks of the Red Sea in the wilderness). The person in this new realm has a hope set before him, which centers around a heavenly land (typified by the earthly land of Canaan, wherein the Israelites’ hope lay), not around the world which he has left and from which he has forever been separated (typified by the Israelites’ separation from Egypt). There is no difference whatsoever in the manner in which the Israelites under Moses were to view their earthly calling and the manner in which Christians under Christ are to presently view their heavenly calling. The Israelites under Moses and Christians under Christ possessed/possess a hope, and they were/are to view this hope, as expressed in Hebrews 3:6, with confidence and rejoicing. Problems developed in the house of Moses when the Israelites refused to view their hope after this fashion, and problems presently develop in the house of Christ when Christians refuse to view their hope after the same fashion. (Note several things in passing relative to the death of the firstborn and baptism. "Baptism" portrays a burial, followed by resurrection [Romans 6:4]; and only the dead are to be buried, to subsequently be raised. This sets forth two undeniable truths: 1) the experience surrounding the death of the firstborn in Exodus, chapter twelve must be looked upon as having to do with exactly the same people who passed through the Red Sea in Exodus, chapter fourteen, and 2) baptism [Exodus 14:1-31] must be looked upon as a separate, subsequent experience to that of the death of the firstborn [Exodus 12:1-51]. The entire house of Moses -- all the Israelites -- passed through the Red Sea [1 Corinthians 10:2]. Therefore, it is clear that the previous death of the firstborn had to do with the whole house of Israel, not just one member of a family. If the death of the firstborn did not have to do with the entire nation, then the entire nation could not be included in the Red Sea passage. The simple truth of the matter is that the blood in Exodus 12:1-51 was shed and applied for God’s firstborn son, the nation itself [Exodus 4:22], though this was expressed after an individual fashion through the slaying of numerous lambs in Israel -- "a lamb for an house," with the firstborn of that household specifically in view [Exodus 12:3]. Then it should be noted that baptism, according to the type, has nothing whatsoever to do with one’s salvation experience. Salvation occurs within the scope of Exodus 12:1-51, not Exodus 14:1-31. Salvation is contingent entirely upon applying the blood of the Passover Lamb, not upon any subsequent experience, whether it be baptism, works, etc. Baptism is to immediately follow one’s salvation experience, showing the same thing that the Israelites’ passage through the Red Sea showed; but, according to the type, it can have nothing whatsoever to do with this experience.) 1. The Hope According to 1 Peter 3:15, Christians are to be "ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear." This is called, in introductory verses to the book, "a lively [’living’] hope"; and it is made possible through "the resurrection of Jesus Christ from the dead" (1 Peter 1:3). Christ lives, and those "in Christ" will live with Him. Hope in I Peter is associated with "an inheritance" (1 Peter 1:4), a future "salvation" (1 Peter 1:5 ["the salvation of your souls"; 1 Peter 1:9]), and "honour and glory at the appearing of Jesus Christ" (1 Peter 1:7; cf. 1 Peter 4:12-13). When Christ appears, Christians will appear with Him in glory; and it is different facets of this entire matter -- ruling as co-heirs with Christ, realizing the salvation of our souls -- that Christians are to always be ready to discuss with anyone who asks "for a reason of the hope that is in you." In Hebrews 6:11-12, the "hope" to be held by Christians is laid out in a very simple fashion: that "through faith and patience [present]" they would be able to "inherit the promises [future]." Exercising "faith" is simply believing what God has to say about a matter, resulting in the person exercising faith acting accordingly. Hebrews 11:1-40 is the great chapter on faith, toward which everything in the preceding part of the book builds: "By faith Abel...By faith Enoch...By faith Noah...By faith Abraham" Then Hebrews 12:1-29, immediately following, forms the capstone to the whole matter. The fifth and last of the five major warnings comes into view -- a direct reference to the rights of the firstborn (all the warnings have to do with these rights, though viewed from different facets of the overall subject) -- and Christians are exhorted to run the race set before them after such a fashion that they will one day be accorded the privilege of realizing these rights. Exercising "patience [lit., ’patient endurance’]" has to do with the manner in which one runs the race (cf. Hebrews 12:1). This is a race of the faith (1 Timothy 6:12; Jude 1:3), to be run continuously for the entire duration of the Christian life. This is a race over the long haul -- not one for sprinters, but one for marathon runners (though runners may be called upon to sprint in the race at times). And Christians are to properly pace themselves so they will be able to victoriously complete the race. The inheritance lying out ahead is the object of our hope, and one day realizing that which God has promised is, within the text, to be wrought through patient endurance in the race of the faith. "Faith" and "patient endurance" are inseparably linked after this fashion with inheriting the promises. Hebrews 10:23-25 presents a companion thought. In verse twenty-three Christians are told, "Let us hold fast the profession of our faith without wavering [lit., ’Let us hold fast the confession of our hope without wavering’]." And the whole idea, contextually, behind Christians assembling together today (Hebrews 10:25) is to "consider one another" and "provoke [one another] unto love and to good works," with this hope in view. We are to assemble together to talk about that which lies out ahead, pray for one another, and exhort one another; and we are to do this "so much the more," as we "see the day approaching [that coming day when one’s hope will be realized]" (Hebrews 10:24-25). This is "that blessed hope" in Titus 2:13, which is to be a purifying hope as Christians are exhorted to "live soberly, righteously, and godly, in this present world" (Titus 2:12). "That blessed hope" is not Christ’s return per se (particularly not His return for Christians at the end of this present dispensation, as is often taught). Rather, "that blessed hope" has to do with "the glorious appearing [lit., ’the appearing of the glory’] of the great God and our Saviour Jesus Christ" (Titus 2:13), a glory which will not be revealed until Christ returns at the end of the Tribulation. And the "hope" surrounds the thought of our having a part in this glory. Actually, the Book of Titus is built around this whole overall teaching (cf. Titus 1:1-2; Titus 3:7 [translate "eternal life" as "life for the age." See the author’s book, SALVATION OF THE SOUL, Ch. VI]). 2. With Confidence and Rejoicing Christians are to hold fast the hope set before them after a revealed twofold fashion -- with confidence and rejoicing. The word "confidence" is a translation of the Greek word, parresia, meaning "to be bold, courageous, open, or plain" about a matter; and the word "rejoicing" is the translation of the Greek word, kauchema, meaning "to take pride in something," resulting in the person having "something to boast about." Parresia is used a number of times in the New Testament in the sense of being "open or plain" about matters, with nothing being hidden. Jesus spoke openly and plainly to His disciples and the people of Israel (Mark 8:32; John 16:29; John 18:20), though, because of the nation’s rejection of Him, the day came when He "walked no more openly among the Jews" (John 11:54). And it was because of this same rejection that Jesus had previously begun to teach through the use of parables (Matthew 13:10-15). Parresia is also used in the New Testament a number of times in the sense of being "bold or courageous" about matters. Peter and John, standing before Annas the high priest, and others, exhibited "boldness" as Peter spoke; and those hearing Peter "marvelled," recognizing that both men exhibited these qualities because "they had been with Jesus" (Acts 4:5-13; cf. Acts 4:31). Then Paul, at the end of his epistle to the Ephesians, requested prayer on his behalf: "that utter ance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel" (Ephesians 6:19). (Note that the thought of "openness" or "plainness" would also have to be included within the idea conveyed by "boldness" in the preceding passages [cf. 2 Corinthians 3:12; 2 Corinthians 7:4; see also Php 1:20; 1 Timothy 3:13; Hebrews 4:16].) Then the word kauchema (translated "rejoicing"), or the verb form of this word (kauchaomai), is also used a number of different times in the New Testament. The word is translated three different ways in the KJV -- "boast," "glory [used in the sense of ’boast’ or ’pride’]," and "rejoice" (cf. Romans 2:23; Romans 4:2; Romans 5:2; 2 Corinthians 1:14; 2 Corinthians 5:12; 2 Corinthians 9:3). The thought of "rejoicing" (as in Hebrews 3:6; cf. Php 1:26; Php 2:16), rather than being derived from the meaning of kauchema, appears to be derived more from the result of what this word means. That is, kauchema means "to take pride in something," resulting in the person having "something to boast about"; and "rejoicing" would emanate out of the person being placed in this position. Thus, when a Christian is told to be "ready always to give an answer to every man that asketh you a reason of the hope that is in you," he is to be open about the matter, he is to exhibit plainness of speech, he is to be bold and courageous as he expresses himself, and he is to take pride in the matter, for he has something to boast about. He has been extended an invitation to ascend the throne with the King of kings and Lord of lords to rule as co-heir with Him in His kingdom. He possesses the hope of having a part in what Scripture calls, "so great salvation" (Hebrews 2:3), which is the greatest thing God has ever designed for redeemed man. And this is what we are to be open and plain about. We are to tell it exactly like it is, regardless of what others may say or think. And we are to be bold and courageous as we tell it like it is, knowing that we have something of incalculable value, something we can boast about (cf. Matthew 10:32-33; 2 Timothy 2:10-13). Firm unto the End Drawing from the type, everything from the death of the firstborn in Egypt throughout every subsequent experience in which the Israel ites were led, occurred for a purpose. And that purpose had to do with the goal of their calling, to be realized in the land of Canaan. The death of the firstborn, the Red Sea passage, and the wilderness journey with all its experiences occurred with one goal in view. And the Israelites, within every single experience, were to keep their eyes fixed on this goal. They were to set their course straight and hold it there, not deviating; and they were to hold their course, after this fashion, "firm unto the end," allowing them to one day realize the goal of their calling. And this is exactly what is in view within the Christian experience. Christians, as the Israelites, possess a hope, which has to do with a realization of the goal of their calling in another land. They were saved for this purpose; and every experience in life, beginning at the point of salvation, has this one goal in view. Christians are to set their course straight and hold it there, not deviating; and they are to hold their course, after this fashion, "firm unto the end," allowing them to one day realize the goal of their calling. ======================================================================== CHAPTER 74: 05.04. COMPANIONS OF CHRIST,.. ======================================================================== 4 Companions of Christ, If... Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief (Hebrews 3:12-19). The Israelites departing Egypt under Moses had been called out from one land in order to serve God in a particular capacity in another land. They had been removed from Egypt in order to realize the rights of the firstborn in the land of Canaan (Exodus 3:7-8; Exodus 4:22-23). They were to enter this land under Moses, overthrow the inhabitants through God’s power, and not only rule over all the Gentile nations but be the channel through which God would bless these same nations (kingly and priestly aspects of the birthright). They were to be "a peculiar treasure" unto the Lord, placed "above all people [all the Gentile nations]" as "a kingdom of priests, and an holy nation" (Exodus 19:5-6; cf. Numbers 13:26-30; Joshua 3:10; 1 Samuel 17:47). Israel though, at Kadesh-Barnea, refused to enter into the land, overthrow the inhabitants, and occupy the position for which the nation had been called. At Kadesh-Barnea the nation fell away; and, resultingly, during the next thirty-eight and one-half years God overthrew an entire generation of individuals, save two, Caleb and Joshua. The direction which Israel took at Kadesh-Barnea is looked upon in Scripture as apostasy on the part of the nation. The Greek word for "apostasy [aphistemi, the verb form of the word apostasia, from which we derive our English word, ’apostasy’]" is used in Hebrews 3:12 in a passage warning Christians (in the antitype) not to let the same thing happen to them which happened to Israel (in the type). Also, in the Book of Jude, a book dealing particularly with apostasy, Israel’s actions at Kadesh-Barnea form the first example which the writer gives to illustrate the subject matter at hand (Jude 1:5). The word aphistemi in Hebrews 3:12, translated "departing," has to do with removing oneself from a previously occupied position. This thought is easy to see from a breakdown of the noun form of this same word, the word apostasia. Apostasia is a compound word, comprised of apo (meaning "from") and stasis (meaning "to stand"). Thus, the word simply means "to stand away from," i.e., occupy a different position than previously occupied. The Israelites under Moses form one of the best examples of true apostasy to be seen anyplace in Scripture. These Israelites, at one time, held the position that under God they could enter the land of Canaan, overthrow the enemy, and occupy the position for which they had been called. However, at Kadesh-Barnea, after hearing the report of the spies concerning the strength of the inhabitants of the land and the evil report of ten spies concerning the inability of the Israelites to successfully go up against these people, the people of Israel changed their minds. They ceased believing that they could enter the land and be victorious over the land’s inhabitants, and their thoughts shifted away from the land set before them back to the land which they had left. Resultingly, they rejected the leadership of Moses, sought to appoint a new leader, and return to Egypt (Numbers 13:26-33; Numbers 14:1-4). Through this act they removed themselves from -- they "stood away from" -- the position relative to Moses and the land of Canaan which they had previously occupied. Apostasy on Israel’s part had nothing to do with the death of the firstborn in Egypt or with the Red Sea passage. These were past, completed matters which could never again be brought up within the scope of God’s dealings with His people. The firstborn had died in Egypt, burial in the sea had occurred, and there had been a resurrection to walk in newness of life on the eastern banks of the sea. And within the scope of this resurrection to walk in newness of life, one central thing was in view -- a realization of the nation’s calling as God’s firstborn son within the land covenanted to Abraham, Isaac, and Jacob. Rather, apostasy on Israel’s part had to do strictly with the Israelites’ refusal to enter the land and occupy the position for which they had been called. It had to do solely with that which lay beyond the death of the firstborn and the Red Sea passage. And their resulting overthrow in the wilderness likewise had to do with the same thing. They were overthrown on the eastern side of the Red Sea, on the right side of the blood; but they were overthrown on the wrong side of the goal of their calling. They were overthrown short of entering the land and realizing the reason they had been removed from Egypt. Take Heed, Brethren The spiritual lessons for Christians under Christ in Hebrews 3:1-19; Hebrews 4:1-16 are drawn, in their entirety, from that which happened to the Israelites under Moses, and later under Joshua. The historical account during a past dispensation forms the type, and that which is happening in Christendom during the present dispensation forms the antitype. And the antitype must follow the type in exact detail. Those Christians who follow a similar path to that taken by the Israelites who believed the "evil report" of the ten spies relative to the land (an earthly land) to which they had been called will, as these Israelites, be denied entrance into the land (a heavenly land) to which they have been called. Such Christians will, as the Israelites under Moses, be overthrown short of this goal. On the other hand though, those Christians following the path which the remaining two spies took relative to their calling will, as Caleb and Joshua, be allowed to enter the land. Christians exhibiting this type attitude, governing their lives accordingly, will one day realize the goal of their calling. This is the heart of the warning, and the whole matter is really as simple as it sounds if one has eyes to see that which the Lord has outlined in His Word. Do you, as one called out and separated from this world for a purpose, want to realize that purpose? Do you want to be a Caleb or a Joshua and one day enter the land to which you have been called? Or, on the other hand, are you content to go along with the status quo? Does your interest lie in a realm other than this land, which could only be understood, after some fashion, as an interest in the things back in Egypt, the things of this present world? The vast majority of Christians, like the vast majority of Israelites, fall within the scope of the latter group. For one reason or other, their interest is not centered on that heavenly land set before them, wherein the rights of the firstborn will be realized. And there is really no middle ground in the matter. In the words of Christ Himself, "He that is not with me is against me; and he that gathereth not with me scattereth abroad" (Matthew 12:30). Most Christians today though haven’t even heard the message. They don’t know that they have been called to one day occupy positions as co-heirs with the King of kings in a heavenly land. They are pilgrims in a strange land, living their lives apart from a set goal, the goal of their calling. Then there are others who have heard the message and have either ignored or rejected it, affixing their attention elsewhere. And these are also pilgrims in a strange land, living their lives apart from the same set goal, the goal of their calling. Only a small minority of Christians have any understanding and appreciation at all of these things, which is exactly as it was in the camp of Israel during Moses’ day. Only Caleb and Joshua exhibited any understanding and appreciation at all of the reason they had been removed from Egypt and led to the borders of the land at Kadesh-Barnea. Only Caleb and Joshua believed that, under God, they could go into the land, be victorious over the enemy, and realize their calling. The vast majority had no appreciation of these things, and, consequently, they turned away from the land and set their sights on the things back in Egypt. With all of this in mind, in one sense of the word, the majority of Christians today would seemingly not fit within the framework of the type. The Israelites under Moses heard the report of the spies concerning the land of Canaan, and they even tasted the actual fruits of the land which the spies had brought back with them. In the antitype, this would have to be understood in the sense of Christians hearing about the land to which they have been called and even "tasting" (through a knowledge of the Word) the fruits of this land. And this is an experience most Christians today have not had, mainly because of the failure of the pastor-teachers in the Churches to fulfill their calling. This though has not always been the case. In the early Church, before the leaven which the woman placed in the three measures of meal in Matthew 13:33 began to do its damaging work, "the hope of the gospel [the gospel of the glory of Christ, not the gospel of the grace of God]," was proclaimed "to every creature under heaven" (Colossians 1:23). There was an exact parallel in those days between type and antitype insofar as all hearing the message was concerned. However, today, after almost 2,000 years, the leaven has done such a damaging work in Christendom that the message concerning "the hope of the gospel" is all but absent. And the leaven, according to Matthew 13:33, will work "till the whole" has been leavened. That’s why the Lord stated that He would not find "the faith" (an expression peculiarly related to the Word of the Kingdom) on the earth at the time of His return (Luke 18:8 [see section on "The Faith" in the author’s book, SALVATION BY GRACE THROUGH FAITH, Ch. II]). Thus, because of the working of the leaven in Christendom throughout the present dispensation, an exact parallel between this one part of the type -- which once existed -- really no longer exists. Rather, today there is a corrupted parallel, brought about by the corruption produced by the leaven. The Israelites at Kadesh-Barnea heard the report concerning the land, and they tasted the fruits grown therein. Most Christians today though -- and the number is increasing, not decreasing (corresponding to the working of the leaven) -- have neither heard the report nor tasted the fruits. This would really have no bearing though on viewing the entirety of the Christian life within the scope of the experiences of the Israelites in that portion of Scripture extending from Exodus 12:1-51 through the Book of Joshua. The message throughout, within the framework of the type, does not change. The beginning event (the death of the firstborn in Egypt), subsequent events (the Red Sea passage, reception of the Word of God, the wilderness journey), and the goal (the things having to do with the land of Canaan) do not change. The overall scope of this type is the message which was once proclaimed throughout Christendom (the death of the firstborn by an evangelist; and the Red Sea passage, reception of the Word of God, the wilderness journey, and the things having to do with the land by a pastor-teacher). Today though the leaven has done such a damaging work (within the confines of the "lukewarm" Laodicean Church [leaven works best in a place where it is not too hot nor too cold]) that even the message surrounding the death of the firstborn has become corrupted. In this respect, corruption has really entered into the whole scope of the various teachings drawn from the type. (Concerning this corruption -- "till the whole was leavened" -- note, for example, the widely-accepted Lordship Salvation message. This is a message which attempts to introduce things beyond the Red Sea passage [things beyond that point where the dead had been raised to walk in newness of life on the eastern banks of the sea] into things surrounding the death of the firstborn back in Egypt, corrupting not only the message surrounding the gospel of the grace of God but also the message surrounding the gospel of the glory of Christ as well [again, see the author’s book, SALVATION BY GRACE THROUGH FAITH, Ch. II].) Consequently, if things seem somewhat awry in Christendom today when viewing the antitype within the framework of the type, the reason is evident. We are living in that day when the leaven is not only completing its work but, with this completion, is doing its most damaging work of the entire dispensation. The mustard bush has become a great tree (an unnatural growth), and the birds of the air (ministers of Satan) have found a lodging place in the branches of the great tree (Matthew 13:31-32; cf. Matthew 13:4; cf. Matthew 13:19). 1. Lest... In Hebrews 3:8-9; Hebrews 3:15-16 Israel provoked the Lord in what is called "the day of temptation in the wilderness." This provocation occurred at times other than at Kadesh-Barnea (e.g., the forming of the molten calf at Sinai or the later rejection of the manna which God had provided [Exodus 32:1 ff; Numbers 11:4-8]), and God’s judgment was exhibited on each occasion. But it was not until the nation exhibited a negative attitude toward entrance into the land at Kadesh-Barnea that the whole matter came to a head, resulting in the overthrown of an entire generation. To tempt an individual is to put that individual to the test to show or prove that the individual is who he declares himself to be; and, accordingly, the individual will always react after a particular fashion in keeping with his identity. Note, for example, the temptation of Christ in the wilderness by Satan (Matthew 4:1-11). Christ was tempted, not to sin, for He couldn’t be tempted to sin (cf. Hebrews 4:15; James 1:13). Rather, Christ was tempted by Satan to show once and for all that He was exactly Who He declared Himself to be; and, accordingly, He reacted to each presented situation in perfect keeping with His identity, exactly after the fashion that any member of the Godhead would react. God was tempted after a similar fashion by the Israelites through the provocation in the wilderness. They provoked Him and, in this manner, put Him to the test. And He, being God, One Who could not countenance sin, could react only in a certain manner. Sin must be dealt with after a particular fashion, which is exactly what occurred. The word used for "provoke" in the Greek text means to revolt or to rebel. The Israelites rebelled against God in different ways during their wilderness journey, putting God to the test on each occasion. But when they rebelled against God at Kadesh-Barnea relative to entrance into the land set before them (through rejecting the true report concerning the land and subsequently rejecting the leadership of Moses), that was the end of the matter for that entire generation insofar as God was concerned. They had put God to the test; and He reacted in complete keeping with what He Himself must do concerning this particular provocation. The enormity of Israel’s sin, viewed from an omniscient perspective, was declared by God to necessitate the overthrow of that entire accountable generation. And an overthrow of this nature is exactly what God brought to pass. Except for Caleb and Joshua, the entire accountable generation present at Kadesh-Barnea, because of their sin, was rejected by God; and, rather than subsequently being allowed to enter the land of Canaan, they were, instead, overthrown in the wilderness. During the next thirty-eight and one-half years the Israelites comprising this generation were left to die in the wilderness, short of the objective, short of the goal of their calling. This was what God thought about the Israelites attitude toward the things surrounding the land of Canaan when He was put to the test, which is exactly what God thinks about any Christian’s attitude toward things surrounding that heavenly land when Christians put Him to a similar test today. God took a hard line toward the matter in the type, and He will take the same hard line toward the matter in the antitype. There can be no change in God’s attitude and resulting action from type to antitype. One must form an exact parallel of the other for two obvious reasons: 1) the antitype must follow the type in exact detail, and 2) there can be no change in the attitude and actions of a member of the Godhead relative to the same provocation, though by different individuals. God was "grieved" with the generation of Israelites under Moses, and He swore in His wrath that they would "not enter" into his rest (Hebrews 3:10-11; Hebrews 3:17-18). They "could not enter in because of unbelief [unfaithfulness]" (Hebrews 3:18-19). That is, they could not enter because they had not faithfully followed the Lord’s leadership in the matter. Rather, they had believed the "evil report" of the ten spies (exhibiting unfaithfulness) instead of the "true report" given by Caleb and Joshua. And relative to this whole matter, Christians are warned, "Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it" (Hebrews 4:1). Christians, as the Israelites, can go in one of two directions in this matter -- the same two directions open to the Israelites. They can either believe the "true report" concerning the land or they can believe the "evil report." And God’s attitude toward their actions, resulting in action on God’s part (in exact keeping with the type), will be determined by which report they believe and follow. (In either type or antitype, realizing one’s calling in the land out ahead -- the land of Canaan for the Israelites [Hebrews 3:18], or that heavenly land for Christians [Hebrews 4:10-11] -- is spoken of as a rest [Hebrews 3:11, Hebrews 3:18; Hebrews 4:1]. This rest is equated in Scripture with realizing one’s inheritance, which is synonymous with realizing one’s calling [cf. Deuteronomy 3:18-20; Deuteronomy 12:9-11; Hebrews 4:11]. And within the septenary arrangement of Scripture, this rest, still lying in the future, is spoken of as a "Sabbath rest." It will be realized during the seventh day, the seventh millennium, the earth’s coming Sabbath [Hebrews 4:4-9].) Christians are warned over and over in the Book of Hebrews concerning the goal of their calling. This is the central subject of the book, it is the central issue within the Christian life, and it should be the issue which occupies the central place in every activity of every Christian at all times. This overall matter is set forth in the Word of God to be that important in God’s sight. 2. But Exhort One Another Daily Right in the middle of the spiritual lessons drawn from the type, the Spirit of God commands Christians, "But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin" (Hebrews 3:13). In Hebrews 10:23-25 the same command is restated after a slightly different fashion in connection with Christians assembling together. In Hebrews 10:23, Christians are exhorted, "Let us hold fast the profession of our faith [lit., ’the confession of our hope’] without wavering." Then, in Hebrews 10:26-27, Christians are told to "consider one another to provoke unto love and to good works...exhorting one another"; and Christians are to conduct their affairs among one another after this fashion "so much the more" as they "see the day approaching [that coming day when one’s present hope will be realized]." Contextually, in Hebrews 10:1-39, a central purpose for Christians assembling together (really, the central purpose in the text) -- "Not forsaking the assembling of ourselves together..." (Hebrews 10:25) -- is with a view to exhorting one another relative to the hope of our calling (cf. Hebrews 10:23, Hebrews 10:25). And to do this, Christians would have to be knowledge able, after some fashion, concerning this hope. They would have to talk about and discuss this hope with one another, for there could be no exhortation apart from some type knowledge of the facts surrounding the Christians’ calling. In other words, in the light of Hebrews 3:13; Hebrews 10:23-25, Christians are to assemble together with a view to talking about and discussing among themselves the things surrounding their calling. They are to talk about that land out ahead (that heavenly land), the enemy therein (Satan and his angels), the necessity of present victory over the enemy (through the spiritual warfare), and the hope set before us (that of one day occupying that land with the "King of kings, and the Lord of lords" as Christ and Christians ascend the throne together [replacing Satan and his angels] and exercise the rights of the firstborn). And, with these things in view, Christians are to spend time exhorting one another ("daily" in the text [Hebrews 3:13]) relative to the importance of keeping their eyes fixed on the goal out ahead; and they are to carry on an interchange with one another after this fashion so much the more as they "see the day approaching." And that’s exactly where we are today -- at a time when Christians should be exhorting one another "so much the more," for we are living very near the end of the present dispensation, very near the end of man’s allotted six days (6,000 years), immediately prior to the fast-approaching seventh day (the Lord’s Day, the Messianic Era, to last 1,000 years). But are Christians assembling together today with this purpose in view? Hardly! Christians, by large, know little to nothing about this whole matter. This is not something which they talk about, discuss; nor, much less, is it something which is uppermost in their thoughts, governing their actions. Consequently, Christians are assembling together today for purposes which completely ignore that which is stated in Hebrews 10:23-25. That’s how complete the leaven has done its damaging work. Are conditions going to improve? Are Christians going to one day wake up? Not during the present dispensation! The dispensation will, according to Scripture, end in total apostasy; and that’s exactly the direction in which the Church continues, after a rapid fashion, to move today. The Church continues to move in a direction which is carrying it completely away from "the faith" which it held universally during the first century. Christ’s statement, "till the whole was leavened" (Matthew 13:33), and His companion statement that at the time of His return He would not find "the faith on the earth" (Luke 18:8), must be taken at face value. Christ, in His omniscience, knowing the future as well as the past and present, stated exactly what would occur within the Church during the dispensation. After two millenniums, at the end of the dispensation, the leavening process would be so complete that, correspondingly, the message surrounding "the faith" would no longer be heard in the Churches. And the Church as a whole would be, as the Laodicean Church in Revelation 3:14-21, "...wretched, and miserable, and poor, and blind, and naked." Christ’s Co-Heirs, His Companions Christians are to "exhort one another daily, while it is called To day," in order to avoid, at all costs, following a similar course of action to that which the nation of Israel followed at Kadesh-Barnea (cf. Hebrews 3:8; Hebrews 3:13). For, according to Scripture, Christians will occupy positions with Christ on the throne, as His "companions," IF... We will hold positions of this nature with Christ in that coming day only IF during the present day "we hold the beginning of our confidence steadfast unto the end" (Hebrews 3:14). (The word "companions" rather than "partakers" [KJV] would be the preferred translation of the word used in the Greek text in Hebrews 3:14, the word metochoi. This is the same word which the writer of Hebrews also used in Hebrews 1:9 [translated "fellows"] and in Hebrews 3:1 [translated "partakers," as in Hebrews 3:14]; and the preferred translation in these two instances as well would be "companions" [ref. Ch. I; also see the author’s book, SO GREAT SALVATION, Chs. I, IV].) Holding "the beginning of our confidence steadfast unto the end," with a view to being "companions" with Christ in that coming day, must be understood within the framework of the type. Caleb and Joshua held the beginning of their confidence steadfast unto the end; the remainder of the nation however didn’t. Relative to entering the land, overthrowing the enemy, and occu pying the position for which they had been called, Caleb and Joshua said, "Let us go up at once, and possess it; for we are well able to overcome it" (Numbers 13:30). But the remainder of the nation manifested an entirely different attitude and took an entirely different approach toward the matter. They feared the inhabitants of the land, they wept through the night, they murmured against Moses and Aaron, and they sought to appoint a new leader and return to Egypt (Numbers 13:32-33; Numbers 14:1-4). This is where the difference lay, and, contextually, Hebrews 3:14 must be understood within this framework. 1. Beginning of Our Confidence The word "confidence" is the translation of the Greek word hupostasis (a different word than used in Hebrews 3:6), meaning "assurance," or, as translated, "confidence." Possibly using the words together -- "confident assurance" -- would best express that which is in view. The word hupostasis appears in Hebrews 11:1 describing how "faith" is used in that chapter: "Faith is the substance [hupostasis] of things hoped for..." In other words, "Faith is the confident assurance of things hoped for..." This statement is not a definition of faith, as is often thought. Rather this statement has to do with that which emanates out of faith. "Faith" is simply believing that which God has to say about a matter. The word for "faith" and the word for "believe" are actually the same in the Greek text. The former is a noun, and the latter is a verb (cf. Ephesians 2:8; John 3:16). Hebrews 11:1 is stating, "Through believing God, we have the confident assurance of things hoped for..." Thus, placing Hebrews 3:14 within the framework of the type and Hebrews 11:1, that which is meant by "the beginning of our confidence" is easy to see. It is confident assurance in that which God has said about the goal of the Christians’ calling. It is simply believing God about the matter, resulting in Christians expressing a confident assurance in that which God has said surrounding the goal of their calling, exactly as expressed in the actions of Caleb and Joshua (they believed God, resulting in a confident assurance that they could go in and, under God, take the land). 2. Steadfast Unto the End In the words of the text, Christians are to hold this confident assurance "steadfast unto the end." They are to possess an unwavering confident assurance in that which God has said throughout every experience of life, typically, from Egypt to Canaan. They are to keep their eyes fixed on the goal for the whole course of the race (cf. Luke 9:62; Hebrews 12:1-2). The identical wording appears in the Greek text in Hebrews 3:6 relative to the "hope" set before us. In this passage we are to hold this hope (which has to do with "the confession of our hope" [Hebrews 10:23], "the hope that is in you" [1 Peter 3:15]) with confidence and rejoicing "firm [or, ’steadfast’] unto the end." And in Hebrews 3:14 we are to hold the beginning of our confident assurance in that which God has said relative to this same hope (being "companions" with Christ in that coming day) "steadfast [or, ’firm’] unto the end." Both simply present two facets of the same subject: "...whose house are we, if..."; and, "...we are made companions of Christ, if..." ======================================================================== CHAPTER 75: 05.05. THE SABBATH REST ======================================================================== 5 The Sabbath Rest For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. For if Jesus [Joshua] had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief (Hebrews 4:4-11). Entrance into the land covenanted to Abraham, Isaac, and Jacob and occupying their God-ordained position in that land was spoken of in the Old Testament as a "rest" lying before the Israelites (Joshua 1:13). The same thing was in view in the seventh and last of the feasts of the Lord in Leviticus 23:1-44, the feast of tabernacles (Leviticus 23:33-43). These seven feasts comprise the prophetic calendar of Israel, and the seventh and last feast sets forth a time of rest which will follow the fulfillment of the preceding six festivals, depicting the same rest set forth in Joshua 1:13. And today that rest, for Israel, awaits the Messianic Era. Hebrews 4:1-16 deals with this rest in a type-antitype relationship -- the Israelites under Moses and Joshua (Hebrews 4:6, Hebrews 4:8), and Christians under Christ (Hebrews 4:1, Hebrews 4:11). And reference is made to the seventh day in which God rested after He had completed His work of restoring the ruined material creation and bringing man into existence during the preceding six days (Hebrews 4:4; cf. Genesis 2:2-3). Hebrews 4:1-16 deals with this rest within the scope of the septenary arrangement of Scripture, drawing from basic types in Genesis, Numbers, and Joshua. The matter, within the septenary arrangement of Scripture, has its basis in Genesis 1:1-31, Genesis 2:1-25 and is projected out into the seventh day -- a "rest [Gk. Sabbatismos, a ’Sabbath rest’]" awaiting "the people of God" (Hebrews 4:4, Hebrews 4:9). And the Spirit of God, projecting the matter out into the seventh day, the seventh millennium, then sounds an exhortation and warning to Christians: "Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief" (Hebrews 4:11; cf. Hebrews 4:1). God’s Rest from All His Works Scripture begins with a simple statement concerning the creation of the heavens and the earth: "In the beginning God created the heavens and the earth" (Genesis 1:1). This verse is comprised of ten words in the English text but only seven in the original Hebrew, from which the English rendering was translated. "Seven" is God’s number, showing the completion of that which is in view. In seven words, twenty-eight letters (four sevens ["four" is the number of creation]), the Spirit of God provides a complete statement revealing a completed Divine work -- the creation of the heavens and the earth. Then the following verse, Genesis 1:2, reveals a ruin of the creation and the beginning of God’s restoration of the ruined creation. The creation itself in verse one and the subsequent ruin revealed in the first part of verse two occurred at unrevealed times in the past, occurring, in both instances, over 6,000 years ago. The restoration of the ruined creation though occurred at the very beginning of the 6,000 years allotted to man, comprising Man’s Day. In that respect, the restoration of the ruined creation would be the beginning point of the seven days -- the seven thousand years -- around which Scripture is built. This would be the beginning point in the septenary arrangement of Scripture, extending from the restoration of the earth and the creation of man to the end of the Messianic Kingdom (ref. Chapter VI). The earth was originally created as one of apparently innumerable provinces in God’s kingdom (cf. Job 1:6; Job 2:1; Isaiah 14:13). Satan, in his unfallen state (along with numerous angels holding different positions under him), was appointed the Messianic (ruling) angel over the newly created earth (Ezekiel 28:14). Exactly how long Satan held this position until, as Scripture declares, "iniquity was found" in him (Ezekiel 28:15), is unrevealed in Scripture. And exactly how long his kingdom lay in ruins (Genesis 1:2 a; Isaiah 14:16-17; Jeremiah 4:23-28), resulting from "iniquity" being found in him, is also unrevealed. Time in Scripture begins with the restoration of the ruined creation. That which precedes the restoration occurred during unrevealed time in eternity past. (Scripture actually has very little to say about that which occurred prior to the beginning of the earth’s restoration from its ruined state [eternity past], as it also has very little to say about that which will occur beyond the end of the Messianic Kingdom [eternity future]. The focus of Scripture is on the seven thousand years lying between events surrounding the restoration of the heavens and the earth and the creation of man on the one hand and the destruction of the same heavens and earth (with a view to a new heavens and earth) at the end of the Messianic Kingdom on the other. Scripture provides only a glimpse into events outside the scope of the seven thousand years, revealing only essential information for man to possess, allowing him to place events occurring during the seven thousand years in their proper perspective.) Satan, as provincial ruler over one province in God’s kingdom, became dissatisfied with his position and sought to exalt his throne. Rather than being content to rule under God over one province, he sought to be "like the most High" and rule over all the provinces (Isaiah 14:13-14). He sought to occupy the place which God occupied, becoming the Supreme Ruler of the universe. Satan though failed in his attempt, and, as a result, his kingdom was wrecked. The end result of Satan’s failure is revealed in Genesis 1:2 a: "And the earth was [’became’] without form, and void; and darkness was [’became’ (word not in Heb. text, though implied from the first verb)] upon the face of the deep." The earth was brought into a ruined state, and the light of the sun was darkened (cf. Jeremiah 4:23; Jeremiah 4:28). Thus, Satan’s sin must have affected the entire solar system with its sun and nine revolving planets. However, though Satan had disqualified himself as the earth’s ruler and his kingdom had been reduced to a ruined state, submerged in total darkness, he continued to reign. A principle of Biblical government necessitates an incumbent ruler holding his position until he is actually replaced (cf. 1 Samuel 15:26; 2 Samuel 1:10). Then, in Genesis 1:2-31, we read about the beginning of God’s intervention in matters surrounding His original intent for the earth. According to Isaiah 45:18, God had not created the earth to lie in the ruined state in which it lay following Satan’s sin: "...he created it [the earth] not in vain [i.e., not ’without form’ (the same word appears in the Heb. text as found in Genesis 1:2 a)], he formed it to be inhabited..." But, even though God set about to place the material creation back in a condition wherein its original purpose could be realized, He could not allow Satan to continue reigning over the earth as its provincial ruler. Thus, immediately following the restoration of the earth with its plant and animal life, God created man. And the stated reason is clearly given: "And God said, Let us make man in our image, after our likeness: and let them have dominion..." (Genesis 1:26). This is the dominion which Satan possessed. Thus, man was brought into existence to rule the restored earth in the stead of Satan. Man though didn’t receive the sceptre immediately following his creation (in fact, man has never held the sceptre, else he, rather than Satan, would still hold it today [had man held the sceptre, it could not have reverted back to Satan’s possession at the time of man’s fall -- note the principle of Biblical government concerning incumbent rulers]). Rather, immediately following his creation, apart from holding the sceptre, man was told, "Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion [Heb. radah, ’rule’ (same word translated ’rule’ in Psalms 110:2)]..." Man was eventually to hold the sceptre, but before man could act in the capacity for which he had been created, Satan, through Eve, brought about his fall (Genesis 3:1-7). Satan knew why man had been created; and he knew, from experience, that if he could bring about man’s fall, man would no longer be qualified to hold the sceptre. Man would be in a fallen state, as Satan, allowing Satan to continue holding the sceptre. When man sinned, the earth once again became in a ruined state. However, this time the ruin was of such a nature that it allowed man to continue living on the earth in his fallen state, for God’s purpose surrounding His bringing man into existence must ultimately be realized (Romans 11:29). Thus, though the entire material creation has been brought under a curse because of man’s fall, it will one day be lifted. Redemption has been provided, and redeemed man will one day be brought back into the position where he can hold the sceptre; and he will hold this sceptre on a restored earth. In the interim though, Satan continues to reign. In accord with the original pattern set forth in Genesis, chapters one and two, God is going to work six more days to restore both the material creation and man. God’s original intent for restoring the earth and bringing man into existence must be realized. A qualified provincial ruler (rather than a disqualified provincial ruler) must ultimately hold the sceptre and rule over this one province in God’s kingdom. Then, also in accord with the original pattern, God is going to rest the seventh day from all His work -- the time during which man will hold the sceptre. One of God’s attributes is His immutability. He does not change (Malachi 3:6). Consequently, once God has established a pattern revealing His work in a particular realm, no change can ever occur. And with this in mind, when we read in the opening verses of Genesis about the way God restored a ruined creation in the beginning, we can only expect any subsequent ruined creation to be restored after exactly the same fashion. This is why we find God taking six more days to restore the present ruined creation and ruined man, with a view to a seventh day of rest following the six days of work. And Peter is very careful to tell us that the six and seven days in the latter restoration and rest are not days of twenty-four hours each but days of 1,000 years each (2 Peter 3:5-8; see the author’s book, WHAT TIME IS IT?, Ch. III). The Rest Set Before Israel The rest set before Israel was to be realized following the Israelites’ conquest of Canaan and the nation being established in that land "above all people [all the Gentile nations]," as "a kingdom of priests, and an holy nation" (Exodus 19:5-6; cf. Joshua 1:1-13). Israel, occupying this position, was to be at rest; and the nations, likewise, in subjection to and being blessed through Israel, were to be at rest as well. From a naturalistic viewpoint, somewhat of a mystery within the eternal plans and purposes of God enters at this point in Scripture. The removal of Israel from Egypt to realize what could only be a seventh-day rest within the septenary arrangement of Scripture (Hebrews 4:4-9) was extended to Israel after only two and one-half days (two and one-half millenniums) of the necessary six days (six millenniums) had elapsed. That is, the rest set before Israel under Moses (and later under Joshua) was extended to the nation about 2,500 years beyond the creation of Adam, only 2,500 years into the 6,000 years which must come to pass (years which God must use to restore the ruined creation, in accord with the original pattern) before God could rest from His work. Aside from the preceding, the Sabbath was given to Israel shortly after the nation came out of Egypt, forming a sign of a "perpetual [an ’everlasting’] covenant." The Israelites, through keeping the Sabbath week after week, following six days of work, were to be continually reminded of two things: 1) a past rest, following six days of work (Genesis 1:2-31, Genesis 2:1-3), and 2) a future rest, following six days of work (Hebrews 4:4; Hebrews 4:9). The Sabbath was a sign, and a sign portends something beyond itself. According to Exodus 31:13-17, the Israelites were to look back to the Sabbath in Genesis 2:2-3 (preceded by six days of work) and know that the Sabbath which they were to keep week after week (following six days of work) pointed to a future day of rest (following six present days of work). The Sabbath was to be kept by Israel "throughout their generations, for a perpetual covenant"; and the Sabbath constituted a "sign" which reflected back on the opening two chapters of Genesis but looked to a day beyond the weekly Sabbath itself. This is the primary reason God was so particular about Israel observing the Sabbath. The Sabbath pointed to something beyond itself, with the basis for that to which it pointed established after an unchangeable fashion in history. And at the time God gave the Sabbath to Israel, He thought enough of seeing His plans and purposes pertaining to the material creation and man one day coming to pass -- plans and purposes which will be realized on the seventh day, the coming Sabbath of rest (after six days of work, after 6,000 years) -- that He set the penalty for any Israelite’s failure to keep the Sabbath as "death" (Exodus 31:14-15). However, seemingly, under Moses (and later Joshua), God was moving Israel toward a goal which, according to the "sign" of the Sabbath given to Israel during this same time, could not be realized for three and one-half millenniums. Thus, how could God remove Israel from Egypt to fulfill a purpose, which, according to the very "sign" of the Sabbath, could not be fulfilled at this time? A somewhat similar set of circumstances can be seen at Christ’s first coming almost 1,500 years later. Christ offered to Israel the kingdom of the heavens, with the thought in mind that, contingent on Israel’s acceptance of the King and the Kingdom, the Messianic Era would be ushered in at that time (cf. Matthew 23:37; Acts 2:15-21; Acts 2:37-38; Acts 3:19-21; Acts 7:54-56). The questions are, How could God deliver His people from Egypt to occupy a position in the land of Canaan which, according to the septenary arrangement of Scripture, it was not possible for them to occupy for another 3,500 years? Or, How could Christ make an honest bona fide offer of the kingdom to Israel at His first coming which, again, according to the septenary arrangement of Scripture, could not have been established at that time? The offer was extended at a time 2,000 years prior to the 1,000-year Sabbath of rest. And to further complicate the matter, note the severity of God’s punishment for Israel’s actions in each instance. An entire unbelieving generation was overthrown during Moses’ day because of Israel’s refusal to enter the land at Kadesh-Barnea, and the house of Israel was left desolate (a desolation which would last 2,000 years and reach its peak at the end of this time) because of Israel’s rejection of the King and Kingdom at Messiah’s first coming. Why such dire consequences for Israel’s actions in each instance if we are dealing with things which the nation couldn’t actually enter into and fulfill at either time? Then there’s the matter of the Old Testament types dealing with the Church to add a further complication. These types must be fulfilled, which means Israel could not have received the King and the proffered Kingdom. For, had Israel received the King and the Kingdom, there would have been no need for God to call the Church into existence (the Church was called into existence to be the recipient of that which Israel had rejected, and had Israel not rejected the kingdom of the heavens...). Any Biblical response to the preceding questions or thoughts can really only be looked upon after one fashion. In Isaiah 55:8-9 God states, "For my thoughts are not your thoughts, neither are your ways my ways...For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Man looks upon matters from a finite perspective, seeing only the past and present. God though looks upon the same matters from an infinite perspective, seeing not only the past and present but also the future. Resultingly, God’s thoughts about matters and His ways of doing things, emanating from the infinite, are not the same as finite man’s thoughts and ways at all. Thus, for the creature to question why the Creator has carried or presently carries out His plans and purposes after a certain fashion is completely invalid. Such should never happen. We’re told how God has carried out His plans and purposes in the past, we’re told how He is presently carrying out these same plans and purposes, and we’re told what will occur in the future (after six days, after six millenniums) surrounding His plans and purposes being brought to fruition. And, from beginning to end, this is not only the sole Word on the matter but it is also the final Word. "The wisdom of this world [man’s wisdom]" is foolishness with God, and "the thoughts of the wise [man’s thoughts]" are vain (1 Corinthians 3:19-20). It is all finite and not in accord with Isaiah 55:8-9 at all. That’s why we are called upon to simply believe the record which God has given. Though there are many things which we cannot understand, we can know that the record was given by One with infinite wisdom and understanding and will always be in perfect accord with that which He has revealed in Isaiah 55:8-9. This is why Paul told Timothy, "Preach the Word..." (2 Timothy 4:2). What man has to say or what he thinks about matters is of no moment whatsoever. In God’s eyes it is no more than foolishness; it is no more than vain. But what God’s Word has to say about matters is of infinite, supreme moment. It’s as simple and plain as that. The Rest Awaiting the People of God A Sabbath rest is coming for the people of God. This is plainly taught in many portions of Scripture. And this rest awaits Israel as well as the Church. Israel in that day will be placed back in the land covenanted to Abraham, Isaac, and Jacob on the earth; and the Church in that day will be placed in that promised heavenly land above the earth. And there will be a dual reign by Israel’s Messiah from both David’s throne on earth and His Own throne in the heavens above the earth. Israel, with the nation’s Messiah dwelling on David’s throne in the midst of the Jewish people, will hold the sceptre on earth. Israel, placed under the new covenant, will be "a kingdom of priests, and an holy nation" (Exodus 19:6), at last realizing the reason why the nation was called out of Egypt under Moses almost 3,500 years ago. And the Church, seated on the throne as consort queen with Christ in the heavens, will likewise hold the sceptre. The "new creation" in Christ -- the "one new man" -- will rule from the heavens over the earth as "kings and priests," "an holy nation" (1 Peter 2:9; Revelation 5:10). The Church will, in that day, realize the reason God called this new entity into existence almost 2,000 years ago. This will occur following the adoption of the Church (at Messiah’s return preceding the Tribulation [Romans 8:23]) and following Israel’s national conversion (at Messiah’s return following the Tribulation [Romans 11:25-26]). God will then have three firstborn Sons -- Jesus, Israel, and the Church -- to exercise rule over the earth (Exodus 4:22; Hebrews 1:6; Hebrews 12:23; cf. Hebrews 2:10-11). And in that day, during the seventh millennium, man, along with the material creation, will enter into the long-awaited Sabbath of rest. 1. Israel Today and in That Day There is an unrest in the world today unlike anything man has ever previously seen. And this unrest, from a Biblical perspective, can be directly attributed to only one thing -- Israel’s presence in the land, out of God’s will. The working of Satan as he directs his attack against Israel fits into the matter after a particular fashion because of the present position which Israel occupies in relation to the Gentile nations. Satan has always directed his attack against Israel, whether the nation was in or out of the land. Satan, at all costs, has unceasingly sought to destroy this nation since the days of the Assyrian Pharaoh in Egypt. And his most intense and final blow against Israel will occur yet future during the days of another Middle East ruler -- Antichrist, also an "Assyrian." Thus, Satan’s attack against Israel really remains unchanged whether Israel is in or out of the land (e.g., note conditions during the days of the Third Reich [immediately prior to the present existence of the nation], present conditions [during the time an Israeli nation exists in the Middle East], and conditions which will exist during the last half of the Tribulation [when the nation once again no longer exists as we know it today]). But, with Israel in the land, out of God’s will, there is an unrest among the Gentile nations (nations through which Satan and his angels rule) which does not exist with Israel out of the land, out of God’s will. An allusion to this national unrest with Israel in the land but out of God’s will is the way which the Book of Jonah begins. Jonah had been called to go to "Nineveh, that great city, and cry against it." He was a prophet within the nation called into existence to carry God’s message to the Gentile nations of the world (Isaiah 43:10; Matthew 12:39), and God had called Jonah to carry His message to a particular segment of the Gentiles -- those within the city of Nineveh. However, Jonah refused to heed God’s call and went, instead, in the opposite direction. Jonah booked passage on board a ship headed for Tarshish. Nineveh was east, but Jonah headed west. In this respect, Jonah became a type of the nation of Israel (Jonah, in his experiences, was also a type of Christ in another respect [Matthew 12:39-40]). Viewing the whole book of Jonah after this fashion, 1) Jonah was commissioned by God to go to the Gentiles; 2) he refused to go and ultimately ended up in the sea; 3) he later cried out to God in his distress and sufferings [from the place of death]; 4) God then heard his cry, raised him from the dead, removed him from the sea, and placed him back in the land; 5) Jonah, back in the land, was recommissioned to go to the Gentiles; 6) and his recommission resulted in the salvation of the Gentiles to which he had originally been sent. We are presently living during the latter time of that period typified by Jonah in the sea (part two in the preceding). Though a remnant is in the land, comprising a present Israeli nation, the majority of Israelites in the world today are still dispersed among the Gentile nations (the "nations" typified by the sea into which Jonah was cast [cf. Daniel 7:2-3; Revelation 13:1; Revelation 17:1; Revelation 17:15]). The time when Israel will cry out in her distress and sufferings (part three in the preceding) will be during the latter half of the coming Tribulation. This is seen in an earlier type, during the days of Moses (Exodus 2:23-24). And as then, so in the Book of Jonah, and so will it be yet future: "God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them" (Exodus 2:24-25). With Jonah in the ship out of God’s will, "the Lord send out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken." And the reason was because of Jonah’s presence in the ship, going in a direction contrary to that which the Lord had called him to go (typifying Israel in the land, out of God’s will). The sea raged (typifying the raging Gentile nations) until Jonah was cast into the sea, and only then did the sea become calm (Jonah 1:3-15). The same situation exists in the world today -- a situation which is more intense in the Middle East but exists worldwide. And a major move among the Gentile nations during the present time is their efforts to bring about peace in the troubled Middle East. Leaders among the Gentile nations know that Israel is the key nation in any Middle East peace endeavor (and, consequently, world peace as well), though the reason for this is not understood at all. The one thing which they completely fail to grasp is the fact that what they are attempting to solve involves a spiritual problem (in more ways than one -- ways which the Gentile nations do not even begin to understand or have any control over whatsoever). And even if the nations did have an understanding of the problem, they couldn’t solve it. The nations don’t -- they can’t during the present age -- act together in the spiritual realm. Thus, though Antichrist, when he appears, will seemingly bring about Middle East peace, appearing to solve the present intractable problem, the latter end will be worse than the former (for his act will not only run completely contrary to the existing spiritual problem but he will, in the end, seek to utterly destroy Israel). Middle East conditions, though seemingly appearing to stabilize or improve at times for brief periods, can really only go in one direction under existing circumstances. They can only continue to deteriorate. If they didn’t, we would have a theological problem, for Scripture teaches that they must move in such a direction. That is, the sea must rage so long as Jonah is in the ship out of the Lord’s will, which is exactly the case today. True peace in the Middle East, producing rest among the Gentile nations, can result only through bringing about a correct solution to the real problem. And that can be brought to pass only one way: the return of Israel’s Messiah, the national conversion of the nation, and the nation’s subsequent willingness -- even apparent eagerness (cf. Isaiah 53:1 ff; Jonah 3:1 ff) -- to then go to the Gentile nations as God’s witness to these nations. The present unrest among the Gentile nations of the world will reach its climax in the very near future with "all nations" being brought against Jerusalem to battle; and it will end with the return of Christ, the treading of the winepress, and the national conversion of Israel (Zechariah 12:9-14; Zechariah 14:1-9; Romans 11:26; Revelation 14:14-20; Revelation 19:11-21). Only then can there be rest among the nations; only then can the earth’s awaiting Sabbath be brought to pass (Revelation 20:1 ff). 2. The Church Today and in That Day Scripture teaches unequivocally that Christians are to "labour [present]" in order to "enter into that rest [future]" (Hebrews 4:11). This is activity during the six days of work (6,000 years) in view of resting on the Sabbath day (the seventh 1,000-year period). Christians are to be busily engaged during the six days (actually the last two days of the six -- the present dispensation) with activity as outlined in the parables of the talents and pounds (Matthew 25:14-30; Luke 19:12-27). And, in the light of that which is taught in Hebrews, chapters three and four, Christians are to ever be engaged in this activity with the purpose for their salvation in view. The Householder has gone away "to receive for himself a kingdom, and to return" (Luke 19:12). In the interim, in connection with His household servants properly carrying out their assigned household activity during His time of absence, the Householder has promised His servants compensations, rewards upon His return, commensurate with their faithfulness in the house during His time of absence. And these compensations, rewards will be realized in the kingdom which He has gone away to receive (Matthew 25:19-23; Luke 19:15-29). Servitude in the house (present), within a Scriptural framework, is always with a view to the kingdom (future). Thus, faithfulness in the Lord’s house during the present dispensation is to unceasingly be carried out with this one goal in view; and works emanating out of faithfulness exhibited after this fashion -- having one’s eyes fixed on the goal out ahead (Hebrews 12:1-2) -- will result in the proper "just recompense of reward" (Hebrews 2:2; Hebrews 10:23-26), allowing Christians to enter into the earth’s coming Sabbath rest, not as servants in the house but as co-heirs with Christ in the kingdom. ======================================================================== CHAPTER 76: 05.06. THE SEPTENARY ARRANGEMENT.. ======================================================================== 6 The Septenary Arrangement of Scripture There remaineth therefore a rest [’Sabbath rest’] to the people of God (Hebrews 4:9). Hebrews 4:1-11 deals with a rest which will be realized by "the people of God" during the seventh millennium dating from the restoration of the earth and the creation of man in the first chapter of Genesis. Teachings surrounding this rest, textually and contextually, are based on three portions of Old Testament Scripture: 1) The experiences of the Israelites under Moses, and later Joshua (Hebrews 3:2-19), 2) God’s work and subsequent rest during the seven days of Genesis 1:1-31; Genesis 2:1-25 (Hebrews 4:4), and 3) the Sabbath given to Israel which the nation was to keep week after week following six days of work (Hebrews 4:9). The experiences of the Israelites under Moses, and later Joshua, during a past dispensation form the type; and the experiences of Christians under Christ during the present dispensation form the antitype. Then teachings surrounding a rest lying before both the Israelites in the type and Christians in the antitype are drawn from the rest which God entered into following six days of work in Genesis 1:1-31; Genesis 2:1-25. And the Sabbath was given to Israel to keep the whole overall thought of that which occurred in the opening two chapters of Genesis ever before them (cf. Exodus 20:8-11; Exodus 31:13-17). Teachings drawn from Genesis 1:1-31, Genesis 2:1-25 form the key to the entire matter, and a correct understanding and interpretation of these opening chapters is not something which should be taken lightly. Scripture is actually built upon a structure which is laid down in these two chapters, and an individual’s understanding and interpretation of numerous things throughout the remainder of Scripture will be governed by his understanding and interpretation of this opening section of Scripture. If one understands these opening verses correctly, he will understand how God has structured His revelation to man, allowing him to grasp numerous things which he could not otherwise understand. However, if one fails to understand these opening verses correctly, the opposite will be true. He will have gone wrong at the beginning, and he will remain wrong the remainder of the way. The preceding, for example, is the reason many individuals fail to see the proper relationship of the Sabbath rest in Hebrews 4:9 to God’s rest following six days of work in Genesis 2:2-3. They attempt to relate this rest to something which Christians enter into during the present day and time, which is a time prior to the seventh day, a time not even in view (except possibly by way of a secondary application). Or this is the reason many individuals attempt to understand 2 Peter 3:8 in the light of Psalms 90:4, when, contextually, 2 Peter 3:8 must be understood in the light of the opening two chapters of Genesis (cf. 2 Peter 1:16-18; 2 Peter 3:5-7). With these things in mind, the remainder of the material in this chapter will deal with the structure of the Hebrew text in parts of especially the first chapter of Genesis -- particularly verse two -- and the testimony of the remainder of Scripture insofar as the opening two chapters of Genesis are concerned. One MUST understand what is revealed at the beginning first. This is the key. Only then can an individual be in a position to move forward and properly understand the remainder. "Was" or "Became" It would go without saying that there has been a great deal of controversy over the years among theologians and Christians in general concerning exactly how the opening two chapters of Genesis should be understood. And it would also go without saying that, resultingly, confusion has reigned supreme in Christian circles concerning not only these chapters but the general tenor of the remainder of Scripture as well. There are actually two major schools of thought surrounding these two opening chapters, though there are a number of variations within that held by those in each school. Those in one school (probably the position held by the majority today) view the six days in the first chapter as time revealing God’s creative activity from verse one, and those in the other school view these six days as time revealing God’s restoration of a ruined creation seen in verse two. Then there is a somewhat popular third school of thought which views Genesis 1:1 as other than an absolute beginning. Most of those holding this view see verse one as an opening statement dealing with restoration, not creation. That is, they see the verse dealing, not with God’s creation of the heavens and the earth in an absolute sense (as most view the verse), but with the beginning of God’s restoration (reforming, remolding, refashioning) of a previously perfect creation which had fallen into a state of ruin. Much of the controversy surrounding these different views is centered in the linguistics of verse two. Grammarians go back to the Hebrew text and deal with two areas: 1) the relationship to verse one of the three circumstantial clauses making up this verse, and 2) the meaning of the Hebrew word hayah (translated "was"). And good Hebrew grammarians reach different conclusions in both realms. 1. The Three Circumstantial Clauses The three circumstantial clauses in Genesis 1:2 are simply the clauses which form the verse: a) "And the earth was without form, and void," b) "and darkness was upon the face of the deep," c) "And the Spirit of God moved upon the face of the waters." In the Hebrew text there is what is called a "waw" beginning verse two (a conjunctive or disjunctive particle, translated "And" in most English texts). Some grammarians view this particle in a conjunctive sense (showing a connection between Genesis 1:1 and Genesis 1:2), and others view it in a disjunctive sense (showing a separation between Genesis 1:1 and Genesis 1:2). Normally the context determines how the particle is to be understood. (The Hebrew text of the Old Testament uses the "waw" more frequently in a conjunctive [and] rather than a disjunctive [but] sense. Of the approximately 28,000 usages of this particle, some 25,000 appear to be conjunctive and some 3,000 disjunctive.) Those viewing the "waw" beginning Genesis 1:2 in a conjunctive sense would see the three circumstantial clauses as inseparably connected with verse one, and those viewing the "waw" in a disjunctive sense would, instead, see a separation between these two verses. If there is an inseparable connection of the clauses in verse two with verse one, and verse one describes an absolute beginning in relation to the heavens and the earth (God’s actual creation of the heavens and the earth in the beginning), then verse two would have to describe how God created the earth in the beginning (i.e., "without form, and void"). Understanding the structure of the Hebrew text after this fashion would necessitate viewing that which is described at the beginning of verse two as the condition of the earth at the time of the action described in verse one. Then the six subsequent days would have to be looked upon as time in which God, step by step, performed and completed his work of creation introduced in verse one. The preceding view of the structure of the Hebrew text is the reason for the position held by some that Genesis 1:1 describes the beginning of God’s restorative work rather than an absolute beginning. Those holding this view see the three circumstantial clauses in verse two as inseparably connected with verse one, but they also see that Scripture teaches a subsequent ruin of the creation following God’s creation of the heavens and the earth in the beginning (e.g., cf. Genesis 1:2 and Isaiah 45:18 [the Heb. word tohu, translated "without form" in Genesis 1:2 is translated "in vain" in Isaiah 45:18; and this verse in Isaiah specifically states that God did not create the earth tohu, i.e., after the fashion in which it is seen in Genesis 1:2]). Thus, those who see God’s perfect creation undergoing a subsequent ruin but also view the three circumstantial clauses in Genesis 1:2 as inseparably connected with verse one are forced into a particular position concerning the interpretation of the opening verses of Genesis. They are forced into the position of seeing the actual creation of the heavens and the earth, and also the ruin of the heavens and the earth, as occurring at a time prior to Genesis 1:1, events which they would see as not being dealt with per se in the opening verses of Scripture at all. Then there are those grammarians who see the "waw" beginning verse two as disjunctive (similar to the Greek "de," which is used both ways in the New Testament [cf. Matthew 1:2-16; Matthew 25:31, ASV]; also the Septuagint [Gk. translation of the O.T.] uses "de" in a disjunctive sense beginning Genesis 1:2). And, viewing the matter after this fashion, there would be no connection between the first two verses of Genesis. Rather, a separation would exist instead. Within this view, one would normally see verse one revealing an absolute beginning, with verse two (along with the verses following) revealing events occurring at later points in time. (Most holding this linguistic view see verse two as a description of God’s perfect creation [from verse one] being brought into a ruined state, separated from verse one by an unrevealed period of time; and they would, accordingly, see God’s activity during the six days as activity surrounding the restoration of this ruined creation. Some holding this linguistic view though still see the six days as time revealing God’s creative activity. They view verse one as describing a "grand summary declaration that God created the universe in the beginning." Then they view God’s activity during the six days as a revelation concerning how God accomplished that which He had previously stated in verse one.) 2. The Hebrew Word "Hayah" Hayah is the Hebrew word translated "was" in most English versions of Genesis 1:2 ("And the earth was..."). The word is found numerous times throughout chapter one and about 3,570 times in the entire Old Testament. The etymology of the word is somewhat questionable (most look at the probable primary meaning of hayah as "falling" or "to fall"). Hebrew scholars though see the word used over and over in the Old Testament in the sense of "to be," "to become," or "to come to pass." And through attempts to trace the etymology of the word, comparing the Hebrew with the Arabic (a related Semitic language), and seeing how the word is used in the Old Testament, many scholars have come to look upon the word in the sense of a verb of being ("to be"). But scholars also recognize that it is not completely valid to equate the word with the English verb of being after this fashion. The word is translated different ways in English versions -- e.g., "was" or "were" (Genesis 1:2-3; Genesis 1:5; Genesis 1:7-9; Genesis 1:13, etc.), "be" (Genesis 1:3; Genesis 1:6; Genesis 1:14; Genesis 1:29, etc.), "became [or, ’to become’]" (Genesis 2:7; Genesis 2:10; Genesis 3:22, etc.). But that’s in English versions. In the Latin Vulgate there are thirteen instances where hayah has been translated in the sense of "became" in Genesis, chapter one alone (the word appears twenty-seven times in this chapter); and in the Septuagint there are twenty-two such instances in this one chapter. The first use of hayah in Scripture is in Genesis 1:2 -- the verse under consideration in this study. But going beyond this verse for a moment, note how the word is used elsewhere in chapter one. Hayah appears twice in Genesis 1:3, translated "be" and "was." And translating, "Let light be [or ’become’]: and light became," would actually best convey the thought of that which occurred. Then note Genesis 1:5, Genesis 1:8, Genesis 1:13, Genesis 1:19, Genesis 1:23, Genesis 1:31. The word hayah appears two times in the latter part of each verse (both translated in the English text by the one word, "were"). Translating literally from the Hebrew, using "was" in the translation, the text would read, "...And there was evening and there was morning, [comprising] the first day...the second day...the third day," etc. Actually though, "became" would really better convey the thought surrounding that which occurred, for evening and morning came to pass, "became," comprising each of the six different days. Leupold appears to capture the overall thought quite well in his commentary by translating, "...Then came evening, then came morning -- the first day...the second day...the third day," etc. Then note the words, "...and it was so," at the end of Genesis 1:7, Genesis 1:9, Genesis 1:11, Genesis 1:15, Genesis 1:24, Genesis 1:30. "Was" in each reference is a translation of the word hayah, and it is easy to see that "became" rather than "was" would really provide a better description of that which occurred in each instance, translating, "...and it became so" (cf. "Let there be [a translation of hayah]..." [Genesis 1:3, Genesis 1:6, Genesis 1:14]). Though hayah has been translated "was," "were," or "be" throughout the first chapter of Genesis, the word is actually used mainly throughout this chapter in the sense of "be," "became," or "had become." Attention is called to this fact because numerous individuals look at the translation "became [or ’had become’]" as so rare in the Old Testament that serious consideration should not be given to the thought of translating Genesis 1:2, "And [or ’But’] the earth became [or ’had become’]..." But the rarity is in the English translations, not in a literal Hebrew rendering or in certain other translations (e.g., in the KJV there are only 17 instances in all of Genesis where hayah has been translated "became [or, ’...become’]" [Genesis 2:7, Genesis 2:10; Genesis 3:22; Genesis 9:15; Genesis 18:18; Genesis 19:26; Genesis 20:12; Genesis 21:20; Genesis 24:67; Genesis 32:10; Genesis 34:16; Genesis 37:20; Genesis 47:20, Genesis 4:26; Genesis 48:19]; but in the Septuagint there are at least 146 instances [and some 1,500 in the entire O.T.]). 3. The Hebrew Text Alone Can linguistic questions surrounding the first two verses of Genesis be resolved from the Hebrew text alone? Can one determine from the Hebrew text alone whether the "waw" beginning verse two is conjunctive or disjunctive? Or can one determine from the Hebrew text alone how the word hayah should be translated in verse two? Or can one determine from the Hebrew structure of verse two alone how the remainder of the first chapter should be understood in an overall sense? Some Hebrew scholars would answer in the affirmative, but because of the different ways a number of Hebrew scholars view the matter at hand, the issue could only be resolved within their minds and possibly within the minds of others who follow their same line of reasoning. And note that the issue would be resolved by different scholars after entirely different fashions, all based on their understanding of the grammatical structure of the Hebrew text. However, there is another way to approach the matter; and that other way is to see how the whole of Scripture deals with the issue at hand. If the whole of Scripture can be shown to support one view alone -- which it can -- then the correct linguistic understanding of Genesis 1:2 and the corresponding correct interpretation of chapter one can easily and unquestionably be demonstrated. This is not to say that Genesis 1:2 or Genesis 1:1-31 as a whole cannot be understood correctly apart from first going to the remainder of Scripture, for that cannot be the case. God would not have begun His revelation to man after a fashion which man could not have understood apart from subsequent revelation (requiring approx. 1,500 years to complete). But this is to say that the correct linguistic position for Genesis 1:2 and the correct corresponding interpretation of the entire chapter -- which can be shown by going to the remainder of Scripture -- is a position which God would have expected man to see as evident when he began reading at this point in Genesis, though man many times does not do so. Thus, in this respect, a knowledge of the way in which the Hebrew text is structured is really not going to resolve the issue at hand. And time has been spent in the Hebrew construction of Genesis 1:2 and other related passages, not in an attempt to resolve the issue, but to demonstrate two basic things: a) There are good, reputable Hebrew scholars who hold varying views on the opening verses of Genesis, which are many times based strictly on their understanding of the structure of the Hebrew text, apart from contextual considerations; and b) though the linguistics of the Hebrew text (within the different ways scholars understand the text) will support any one of these views, all but one are out of line with the remainder of Scripture and are, consequently, wrong. That is to say, though different views can be supported from the structure of the Hebrew text alone, different views cannot be supported when the remainder of Scripture is taken into consideration -- with or without the Hebrew text. Scripture will support only one view, and that one view is the position alluded to in the opening portion of this chapter (see also Chapter V). Scripture will support "Creation" (an absolute creation [Genesis 1:1]), a "Ruin" of the creation (which means that the "waw" beginning Genesis 1:2 must be understood in a disjunctive sense [’But’], and the Hebrew word hayah must be understood in the sense of "became [or ’had become’]" [Genesis 1:2 a]), a "Restoration" of the ruined creation (performed entirely through Divine intervention [Genesis 1:2-25]), and "Time" (six days of restorative work, followed by one day of rest [Genesis 1:2-31, Genesis 2:1-3]). And to illustrate this is not difficult at all. In fact, the opposite is true. It is a very simple matter to illustrate, from other Scripture, exactly how the opening verses of Genesis must be understood. Days in Scripture The structure of God’s revelation to man will be set forth briefly under three headings, and material discussed under these three headings will relate specifically to how particular sections of Scripture handle the matter at hand. Then attention will be called to other related Scriptures outside these sections to better present the overall picture from the whole of Scripture. 1. The Sign of the Sabbath The Sabbath was a sign of "a perpetual covenant." God stated concerning the Sabbath, "It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed" (Exodus 31:16-17). When giving the Sabbath to Israel (cf. Exodus 20:11) or referring to the Sabbath rest awaiting the people of God in Hebrews, in each instance, for a very good reason, God called attention to that which occurred in Genesis 1:1-31; Genesis 2:1-25. There is a latter work of restoration, followed by rest, which is based on the former; and the Sabbath was given to Israel to keep this thought ever before the nation. That is, though the sign of the Sabbath concerned a present work and future rest, it was based on a past work and rest. God worked six days to restore a ruined creation in the opening chapter of Genesis; and on the sixth day, along with the completion of His work of restoration, He brought man into existence to rule over the restored material creation. Then God rested on the seventh day. But a ruin ensued once again. Man, an entirely new creation in the universe, fell; and, as a result, the restored material creation was brought under a curse, leaving God with two ruined creations: man, and the material creation. With that in mind, how did God, in the Genesis account, set about to restore these two ruined creations? The answer is not only clearly revealed but it is also very simple. According to Scripture, God set about to restore the subsequent ruined creations in exactly the same manner as He had restored the former ruined creation in the opening chapter of Genesis. He set about to restore the ruined creations over six days of time, and He, in accord with Genesis 2:2-3, would then rest on the seventh day. The latter restoration must occur in complete keeping with the former restoration. A pattern has been set in the opening verses of Genesis which cannot change. The latter restoration must occur over a six-day period. And also in accord with this pattern there must be a day of rest following the six days of work. The Sabbath was given to Israel to keep the thought ever before the nation that God, in accord with the opening verses of Genesis, was going to once again rest for one day following six days of work to effect the restoration of that which is presently in a ruined state (both man and the material creation). The Sabbath was a "sign," and a sign in Scripture points to something beyond itself. The Sabbath points to a seventh-day rest which God will enter into with His people ("the people of God" in Hebrews 4:9) following six previous days of restorative work. Each day in the former restoration and rest was twenty-four hours in length, but each day in the latter restoration and rest is revealed to be one thousand years in length (2 Peter 1:16-18; 2 Peter 3:3-8; cf. Matthew 16:28; Matthew 17:1-5). Based on the pattern set forth in Genesis 1:1-31; Genesis 2:1-25, God is going to work for six thousand years during the present restoration and then rest the seventh one-thousand-year period. Scripture begins by laying the basis for this septenary arrangement of time in the opening verses (Genesis 1:1-31; Genesis 2:1-25), this is something seen throughout Scripture (Exodus 31:13-17; Numbers 19:12; Hosea 5:15; Hosea 6:1-2; Jonah 1:17; Matthew 17:1; Luke 24:21; John 1:29; John 1:35; John 1:43; John 2:1; John 5:9; John 9:14; John 11:6-7; Hebrews 4:1; Hebrews 4:4; Hebrews 4:9), and this is the way God concludes His revelation surrounding time immediately prior to the eternal ages (Revelation 20:4-6). Scripture deals with 7,000 years of time -- time extending from the restoration of the earth and the creation of man to the end of the Messianic Kingdom. Scripture has very little to say about what occurred prior to these 7,000 years, and it also has very little to say about what will occur following these 7,000 years. Scripture is built on this septenary arrangement of time, which is based on the opening two chapters of Genesis; and this is an evident fact which must be recognized if one would correctly understand God’s redemptive plans and purposes which He has revealed in His Word. 2. The Signs in John’s Gospel The Gospel of John is built around seven signs; and, as in the sign of the Sabbath, the signs in this gospel point to things beyond the signs themselves. It is the Jews who require a sign (1 Corinthians 1:22); and these signs, taken from numerous signs which Jesus performed during His earthly ministry, are directed (as was His ministry in that day) to the Jewish people. Jesus performed such signs for one central purpose: "...that ye [the Jews] might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name" (John 20:30-31; cf. John 2:11; John 5:46-47; John 6:14; John 6:21; John 11:45). Six of the seven signs in John’s gospel were performed in connection with particular days, all in perfect keeping with one another, all in perfect keeping with the sign of the Sabbath, and all in perfect keeping with the septenary arrangement of Scripture. And all of the signs refer, after different fashions, to the same thing. They all refer to Israel’s coming salvation and restoration. The first sign, in John 2:1-11, has to do with Jesus turning the water in six waterpots to wine ("six," man’s number; the waterpots made from the earth, as man; filled with water [the Word]; and through Divine intervention a change ensues). This sign, pointing to the future salvation of Israel, occurred on the seventh day (John 1:29, John 1:35, John 1:43; John 2:1), which is when Israel will be saved yet future. The second sign, has to do with the healing of a nobleman’s son. This sign occurred after Jesus had spent two days with the Samaritans, on the third day. It will be after two days visiting "the Gentiles, to take out of them a people for his name," on the third day, that Jesus will return to the Jewish people and the nation will be healed (cf. Hosea 5:15; Hosea 6:1-2; Acts 15:14-18). The third sign, in John 5:1-9, has to do with a man being healed. This occurred after thirty-eight years, on the Sabbath (John 5:5, John 5:9). The reference (in the type) would be to the healing of the nation through the second generation of Israelites being allowed to enter the land under Joshua after thirty-eight years (dating from the overthrow at Kadesh-Barnea), referring to that time (in the antitype) when the nation will be healed and be allowed to enter the land under Christ, an event which will occur on the seventh day, the Sabbath. The fourth sign, in John 6:1-14, has to do with bread being provided for the multitudes; and the sign occurred in connection with the Passover (John 6:4). Jesus is that "bread of life" which will be provided for the nation yet future (John 6:35), and the Passover is the festival in Leviticus 23:1-44 which has to do with the future salvation of Israel, when the nation will receive the true "bread of life." Israel has slain the Lamb (cf. Exodus 12:6; Acts 2:36; Acts 3:14-15), but the nation has yet to appropriate the blood (cf. Exodus 12:7; Exodus 12:13; Zechariah 12:10; Romans 11:26). The fifth sign, in John 6:15-21, has to do with Christ’s departure, a storm, His return, the disciples’ attitude toward Him at this time, and the geographical location in which they subsequently found themselves. It points to Christ’s departure from Israel two thousand years ago (John 6:15), the coming Tribulation (John 6:16-18), Christ’s return (John 6:19-20), the nation receiving Him (John 6:21 a), and the nation’s restoration to the land (John 6:21 b). This is the only sign giving no specific reference to particular days, but the chronology must be understood in the light of the other six signs. The sixth sign, in John 9:1-41, has to do with the healing of a blind man, on the Sabbath day (John 9:14). This points to Israel’s future deliverance from her blindness (Romans 11:25), which will occur on the seventh day, the Sabbath. Or, as in Luke 24:13-31, it will occur after two days (dating from the crucifixion), on the third day (John 9:21). The seventh sign, in John 11:1-44, has to do with the resurrection of Lazarus. This resurrection occurred after Jesus had been out of the land of Judea two days, on the third day (John 11:6-7), after Lazarus had lain in the grave four days (John 11:17). This points to Israel’s future resurrection (Ezekiel 37:12-14; Daniel 12:2) after two days, on the third day; and at this time Israel will have been in the place of death four days, dating four millenniums back to Abraham. 3. The Structure of II Peter II Peter parallels Jude in the sense that both deal with the Word of the Kingdom and apostasy after a similar fashion. Both epistles begin the same way. 2 Peter 1:1-21 taken up with that which is stated in one verse in Jude (Jude 1:3). Then the matter of apostasy is dealt with throughout most of the remainder of both epistles. However, there are things dealt with in the first and third chapters of II Peter, showing the septenary structure of the epistle, which are not dealt with at all in Jude. Peter exhorts his readers to make their "calling [pertaining to the kingdom] and election [’selection’ for a position of power and authority in the kingdom] sure" (2 Peter 1:1-15); and Jude states the same thing in Jude 1:3 when he exhorts his readers to "earnestly contend for [’strive with respect to’] the faith" (cf. 1 Timothy 6:12; 2 Timothy 4:7-8). Then the thought of apostasy relative to "the faith" comes into view in both epistles. However, Peter does something which Jude does not do. Before beginning his dissertation on apostasy he calls attention to that which occurred on the Mount in Matthew 17:1-8 (2 Peter 1:16-18), which has to do with the Son of Man coming in His kingdom, after six days, on the seventh day (cf. Matthew 16:28; Matthew 17:1). Then toward the end of his epistle, Peter, unlike Jude, moves from thoughts surrounding apostasy to thoughts surrounding the existence and subsequent destruction of the heavens and the earth at two different times -- a) at a time following the creation of the heavens and the earth ("the heavens...of old" and "the world that then was [the world existing at the time of ’the heavens...of old’]" [2 Peter 2:5-6]), and b) at a time following the restoration of the heavens and the earth ("the heavens and the earth which are now" [2 Peter 2:7]). The destruction of the former is seen in Genesis 1:2 a ("But the earth had become without form, and void; and darkness [the sun had ceased to give its light] was upon the face of the deep [’the raging waters’]"), and the destruction of the latter -- a destruction by fire -- is seen in succeeding verses in II Peter (2 Peter 3:10 ff). Peter then draws the entire matter to a climax by stating that "one day is with the Lord as a thousand years, and a thousand years as one day" (2 Peter 3:8). Understood contextually, the verse is self-explanatory. "The heavens and the earth, which are now" (2 Peter 3:7) must cover the entire septenary period from chapter one (2 Peter 3:16-18), else 2 Peter 3:8 would be meaningless. And each day in this period is revealed to be one thousand years in length -- six millenniums of work, followed by one millennium of rest, based on the opening verses of Genesis. Concluding Remarks: Viewing the whole of Scripture, the correct interpretation of the opening verses of Genesis can be clearly and unquestionably presented through the typical nature of Old Testament history (1 Corinthians 10:6; 1 Corinthians 10:11), as it is set forth in the very evident Divinely established septenary arrangement of Scripture. And these opening verses, providing the Divinely established basis for that which follows, must be understood accordingly. The Bible is a book of redemption; and only a correct view of the opening verses of Genesis can reflect positively, at the very outset, on God’s redemptive message as a whole (the restoration of a ruined creation, performed in its entirety through Divine intervention, for a revealed purpose). An incorrect view can, on the other hand, only have negative ramifications. Creation alone, apart from a ruin and restoration of the creation, fails to convey the complete message; and Restoration alone (viewing the opening verse as other than an absolute beginning), apart from a record of the preceding creation and ruin, likewise fails to convey the complete message. It is as F. W. Grant stated years ago: "The thought of a ruined condition of the earth succeeding its original creation...is...required by the typical view [man’s creation, ruin, and subsequent restoration paralleling the earth’s creation, ruin, and subsequent restoration]." Accordingly, the opening verses of Genesis cannot deal strictly with Creation; nor can these verses deal strictly with Restoration. Either view would be out of line with the whole of Scripture, beginning with the central theme of Scripture, the message of redemption. The only interpretative view which will fit -- at all points -- within the Divinely established septenary arrangement of Scripture (which has it basis in these opening verses) is... Creation (an absolute creation [Genesis 1:1]). A Ruin of the Creation (Genesis 1:2 a). A Restoration of the Ruined Creation (Genesis 1:2-25). Rest (in the type -- six days of restorative work, followed by a day of rest; in the antitype -- six thousand years of restorative work, followed by one thousand years of rest [Genesis 1:2-31, Genesis 2:1-3]). ======================================================================== CHAPTER 77: 05.07. LET US LABOR THEREFORE.... ======================================================================== 7 Let Us Labor Therefore... Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do (Hebrews 4:11-13). The rest lying before Christians is spoken of different ways in Scripture. It is a rest typified by the rest which lay before the Israelites under Moses, and later under Joshua (Hebrews 3:7-19; Hebrews 4:6-8; cf. Deuteronomy 12:9; Joshua 1:13); it is a rest referred to by the sign of the Sabbath (Hebrews 4:9; cf. Exodus 31:13-17), and a rest which has its basis in the opening two chapters of Genesis (Hebrews 4:4; cf. Genesis 2:1-3; Exodus 20:11; Exodus 31:17). This is a rest into which one can enter only after he has entered the land to which he has been called (that heavenly land for Christians, typified by the earthly land for Israel). Further, this is a rest into which one can enter only after the enemy inhabiting the land has been overthrown (Satan and his angels in the heavenly land, typified by the Gentile nations infiltrated by the Nephilim in the earthly land). And this is a rest into which one can enter only after six days, on the seventh day (that is, after six millenniums, on the seventh millennium). The latter has to do with the sign of the Sabbath, which, in turn, is based on Genesis 1:1-31, Genesis 2:1-25; and this is that rest to which Joshua looked when he spoke of "another day" (Hebrews 4:8; cf. Hebrews 4:4; cf. Hebrews 4:9). Thus, the rest which Christians are to labor to enter into has to do with a future rest which can be realized only during the earth’s coming Sabbath (the seventh millennium); and this rest can be realized only in that heavenly land to which Christians have been called, after the enemy presently inhabiting the land has been overthrown. We are to labor to enter into rest in that heavenly land, "lest any man fall after the same example of unbelief" (Hebrews 4:11; cf. Hebrews 4:1). The allusion, of course, is to the experiences of the Israelites under Moses. They failed to enter into the rest set before them "because of unbelief [’unfaithfulness’]" (Hebrews 3:18). And the warning to Christians under Christ is that exactly the same fate can likewise befall them. They too, through unfaithfulness, can fail to enter into the rest set before them. In the type, those comprising the house of Moses had been called out of the land of Egypt to inhabit an earthly land removed from Egypt, the land of Canaan. All activity in the house was for a purpose. There was a goal in view. But an entire unfaithful generation was overthrown short of this goal. Those comprising this generation were cut off from the house of Moses, overthrown in the wilderness on the right side of the blood but on the wrong side of the goal of their calling (Numbers 13:31-33; Numbers 14:29-30). Caleb and Joshua alone, of that generation, were singled out as exercising faith relative to their calling. And Caleb and Joshua alone were singled out as being allowed to later enter the land, conquer the inhabitants, and realize an inheritance in the land (Numbers 13:30; Numbers 14:30; Joshua 14:13-14; Joshua 19:49-50). And in the antitype, the purpose for and end result of activity in the house of Christ can only be the same as the purpose for and end result of activity in the house of Moses. The antitype demands this, for the antitype must follow the type in exact detail. Christians have been saved for a purpose, and that purpose has to do with the land set before them. All activity in which household servants have been called to engage themselves during the present time, after some fashion, has to do with this purpose. There is a goal in view, and that goal has to do with the heavenly land to which Christians have been called. A servant in the house of Christ can exhibit either faithfulness or unfaithfulness, as clearly set forth by the actions of those comprising the house of Moses. And also, as clearly set forth by the actions of those comprising the house of Moses, faithful servants will one day realize the goal of their calling, but not so with unfaithful servants. Faithful servants will pass through the same experiences in the antitype as did Caleb and Joshua in the type. They will be allowed to enter the land, victoriously combat the inhabitants (Ephesians 6:12 ff), and one day realize an inheritance therein (Ephesians 1:11-23). Christians exhibiting faithfulness after this fashion will one day realize the rights of the firstborn, inheriting as joint-heirs and ruling as co-heirs with God’s Son (Romans 8:17-18; 2 Timothy 2:10-12; Revelation 3:21). Unfaithful servants though will be cut off from the house of Christ, as unfaithful Israelites were cut off from the house of Moses (Hebrews 4:1). They, as the unfaithful Israelites in relation to their earthly calling, will not be allowed to enter that heavenly land and realize an inheritance therein. They, as the unfaithful Israelites, will be overthrown on the right side of the blood but on the wrong side of the goal of their calling (Matthew 24:48-51; 2 Timothy 2:5; 2 Timothy 2:12 b). If the preceding is not what is meant by the exhortation and warning in Hebrews 4:11, then, from a Scriptural framework, no meaning can really be derived from this verse. The verse must be understood within a type-antitype framework in the light of its immediate context, which begins with chapter three. And this section of Scripture leading into Hebrews 4:11 has to do with the Israelites under Moses, Christians under Christ, and a rest lying before both. "Let us [Christians] labour therefore to enter into that rest [seventh-day rest, Sabbath rest], lest any man [Christian] fall after the same example of unbelief [’unfaithfulness’ exhibited by the Israelites under Moses, which can also be exhibited by Christians under Christ]." The Word of God The concluding part of the portion of Scripture covering the second of the five major warnings in Hebrews deals with the Word of God (Hebrews 4:12-13) and the Spirit of God (Hebrews 4:14-16). And there is a natural flow of thought from the lengthy section dealing with parallels between the house of Moses and the house of Christ (Hebrews 3:1-19, Hebrews 4:1-11) into this section. Revelation in verses twelve and thirteen, dealing with the Word of God, begins with "For," showing a direct relationship between that which is about to follow and that which has preceded; and revelation in Hebrews 4:14-16, dealing with the Spirit of God, begins with "Seeing," again showing a direct relationship between that which is about to follow and that which has preceded. And viewing these two sections together, they, in one respect, form a capstone to the second warning, much like chapter eleven of this book (the chapter on faith) forms a capstone to the entire preceding ten chapters. The Spirit of God, beginning this section through calling attention to the Word of God, states things about this Word which must be understood in the light of other Scripture; and the first thing stated about this Word provides an explanation concerning how the remaining things stated about this Word can be possible. 1. The Living Word Hebrews 4:12 begins, "For the word of God is quick [’alive’], and powerful [’effectually works’], and sharper than any twoedged sword..." The key word is "quick [’alive’]," and the Word of God is alive for one simple reason: This Word is "God-breathed." 2 Timothy 3:16 states, "All scripture is given by inspiration of God..." The words, "given by inspiration of God," are a translation of one Greek word, the word theopneustos. This is a compound word made up of Theos ("God") and pneuma ("spirit," "wind," "breath"). The word theopneustos thus, literally translated, means "God-breathed"; and, accordingly, 2 Timothy 3:16 should either be translated or understood in the sense, "All scripture is God-breathed..." (ref. NIV). Because all Scripture is "God-breathed," it is living; and for that reason alone this living Word can effectually work to the point of accomplishing things far beyond the natural, things which can be explained only through its supernatural origin. The connection of "God’s breath" with life (the connection between 2 Timothy 3:16 and Hebrews 4:12) is given in Genesis 2:7. Man was not created alive. Rather, man was formed from the dust of the ground as an inanimate, lifeless being. Then God, through breathing into His lifeless new creation, imparted life. God "breathed into his [Adam’s] nostrils the breath of life; and man became a living soul." This is the first mention in Scripture of life in relation to man, establishing a first-mention principle which can never change throughout Scripture. Any time beyond this point in Scripture when one finds life in relation to man, this life must always be effected by means of "the breath of God." There must always be a breathing in on God’s part in order for life to exist (cf. Ezekiel 37:1-10; Luke 8:54-55). And the inverse of that is equally true. The removal of breath, a breathing out, results in death. A body "without the spirit [pneuma, ’breath’] is dead" (James 2:26). This is possibly best illustrated in Scripture by Luke’s description of that which occurred at the exact moment Christ died. Luke 23:46 states, "And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost [lit., ’and having said thus, he breathed out’]." At the exact moment Christ "breathed out," life ceased to exist in His physical body. The Word of God was given to man through man after one revealed fashion: "...holy men of God spake as they were moved [’borne along’] by the Holy Spirit" (2 Peter 1:21). This is what is meant by the statement, "All scripture is God-breathed..." It is the Holy Spirit’s inseparable connection with the Word of God which makes it so. God, through the instrumentality of the Spirit (the Pneuma; same word which is also used for "breath"), gave His word to man through man. This Word, though given through man, is thus not of human origin. It is of Divine origin (Psalms 12:6). And because of its Divine origin -- because it is God-breathed, because it is living -- this Word can effectually work after a supernatural manner to accomplish that which God has intended for it to accomplish (Isaiah 55:11). The word translated "power" in Hebrews 4:12 is energes in the Greek text, the word from which we derive our English word "energy." The Word of God has the Divine energy -- it can effectually work after a supernatural manner -- to divide between the "soul and spirit," penetrate the "joints and marrow," and discern the "thoughts and intents of the heart." (Ref. the author’s book, SALVATION OF THE SOUL, Chs. III, IV, for a more comprehensive treatment of the God-breathed Word.) 2. Between the Soul and Spirit The reference in Hebrews 4:12 to a division being effected by the Word of God between man’s soul and spirit is drawn from the opening verses of Genesis (as seen earlier in this chapter relative to the "rest" set before "the people of God" [Hebrews 4:4, Hebrews 4:9]). The Spirit of God moves in Genesis 1:2 b, and God speaks in Genesis 1:3. In relation to man’s salvation, it is at this point in the type that a division is made between his soul and spirit in the antitype. In the type, the Spirit of God moved, God spoke, and light came into existence. Genesis 1:2-3 records the initial act of the Triune Godhead in bringing about the restoration of the ruined material creation, an act in which the Father, the Son, and the Holy Spirit each participated (note that nothing can come into existence apart from the Son [John 1:3]). In the antitype, within the framework of man’s salvation experience, the matter is identical. There must be an act of the Triune Godhead, for this is how God worked to restore a ruined creation in the Genesis account, establishing an unchangeable pattern for a later work. The Spirit of God moves, God speaks, and light comes into existence. The matter is as simple as that. Everything is based on the Son’s finished work at Calvary. The Spirit moving and God speaking are both based on that which occurred almost 2,000 years ago. When the Son cried out from the Cross, "It is finished [lit., ’It has been finished’]" (John 19:30; cf. Luke 23:46), He meant exactly that; and when the Word of God reveals that we have a salvation of Divine origin, based entirely on the Son’s finished work, the Word of God means exactly that. When man sinned in the garden, he died spiritually; and when unregenerate man, "dead in trespasses and sins" (Ephesians 2:1), is made alive today, he is made alive spiritually. The movement of the Spirit (Genesis 1:2 b) and God speaking (Genesis 1:3) in order to restore the ruined creation are simultaneous events. It is the Spirit using the God-breathed word to effectually perform a supernatural work in unredeemed man. It is at this point -- through the inbreathing of God -- that life is imparted to that which previously had no life. God breathes into dead man (the Spirit using the God-breathed Word, based on the finished work of the Son), and man is "quickened [’made alive’]" (Ephesians 2:1; Ephesians 2:5). At this point, light shines "out of darkness" (2 Corinthians 4:6), a division is made between the light and the darkness (Genesis 1:4), and the darkness has no apprehension or comprehension of that which is light (John 1:5; cf. 1 Corinthians 2:14). It is at this point in man’s salvation that the spirit is separated from the soul. The "spirit" in unsaved man is dead. It is a part of the totally depraved man, with his "body of...death," in which there dwells "no good thing" (Romans 7:18; Romans 7:24). With the movement of the Spirit, using the God-breathed Word, man’s spirit is made alive and, at the same time, separated from the soul. The "soul" remains within the sphere of darkness, which is why "the natural [Gk. psuchikos, ’soulical’] man" cannot understand "the things of the Spirit of God" (1 Corinthians 2:14). That which remains in the sphere of darkness can have no apprehension or comprehension of that which has shined out of darkness. There is a God-established division between the two which cannot be crossed over (cf. Luke 16:26). God, through this process, delivers the spirit from the level into which it fell, resulting from Adam’s sin. And because the spirit has been delivered, there can once again be communion with God, man can now comprehend spiritual things, and there can now be a progressive continued work by the Spirit of God within man so that man can ultimately be delivered to the place which God has decreed that he occupy at the end of six days, at the end of six thousand years. 3. Penetrating Man’s Complete Being The structure of the Greek text in Hebrews 4:12 would preclude "soul and spirit" being paralleled with "joints and marrow" in the sense of the Word of God establishing a like division between man’s joints and marrow to that established between soul and spirit. A parallel does exist between the two (within the perfect structure of the God-breathed Word), but the "joints and marrow" would refer more to the whole of man (from his outward parts to his innermost being) and relate to the remainder of the verse rather than be paralleled with the "soul and spirit" of man. (The "joints" and "marrow" are not actually located next to one another in the sense that they can be divided as we view a division in the realm of the natural. But we are not dealing with the natural; and man’s "soul" and "spirit" need not necessarily be thought of as lying in any closer proximity to one another than man’s "joints" and "marrow" lie, though the Word of God can supernaturally divide between the two.) Once the Word has separated the spirit from the soul, restoring life, then a parallel can exist between "soul and spirit" and "joints and marrow." The marrow is within the bones, and the principle function of the marrow is to produce red corpuscles for the blood. In turn, the function of the red corpuscles is to take up oxygen from the air coming into the lungs and transport it to the various tissues throughout the body. The marrow produces that which takes oxygen from "the breath of life" and transports it, within the blood, throughout the body. In this respect, the marrow would be looked upon quite differently than the joints. The marrow has a direct connection with life, but the same thing cannot be said for the joints connecting the bones which hold the marrow. Viewing the matter after this fashion is where the parallel can be seen between spirit and marrow and soul and joints. In redeemed man, the "spirit" and "marrow" are both connected with a life which extends to the whole of man (spiritual and physical life respectively), but this is not the case with the "soul" and "joints." Life for the latter is dependent on life existing in the former. This can be easily seen in the physical realm. Life emanating to the joints is dependent on life within the marrow of the bones which the joints hold together. And in the spiritual it is the same (bear in mind that we’re dealing with the spiritual, not the natural. Man’s "soul" has to do with his natural life, his natural appetites, desires, etc.). Spiritually, life can exist in connection with the soul (and one day the body) only because the spirit has been made alive and separated from the soul. The working of this life in relation to the whole of man can be seen in the present and future state of the soul, along with the future state of the body. The soul is in the process of being redeemed (a salvation presently occurring [1 Corinthians 1:18]), and this salvation will be realized in its completeness at a future date (1 Peter 1:9). And the body will also be redeemed at a future date (Romans 8:23; cf. 1 Corinthians 15:44). This is a matter which Paul dwelled upon near the outset of his first letter to the Church in Corinth (1 Corinthians 2:10-16, 1 Corinthians 3:1-4). Paul sought to establish within the minds of the Christians in Corinth the difference between "soul" and "spirit," and he sought to show this difference for the purpose at hand. The carnal Christians at Corinth were following after the soulical rather than the spiritual; and Paul, at the outset, sought to show these carnal Christians the difference between the two and the importance of their rising above the fleshly appetites of the soul and following the man of spirit. The importance of this is clearly stated in succeeding verses where Paul dealt with the judgment seat of Christ (1 Corinthians 3:11-15). Or, as stated in his epistle to those in Rome, "For if ye [Christians] live after the flesh, ye [Christians] shall die: but if ye [Christians] through the Spirit do mortify the deeds of the body, ye [Christians] shall live" (Romans 8:13; cf. Romans 8:14-23). (Note in the type that Hagar is to be submissive to Sarah [Genesis 16:9]. This would be to say, in the antitype, that flesh is to be submissive to spirit [Galatians 4:22-31]. And insofar as the inheritance awaiting Christians is concerned, Scripture states, "Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman" [Galatians 4:30; cf. Genesis 21:10].) Though a parallel between "soul and spirit" and "joints and marrow" does exist, the structure of the Greek text would, as previously stated, place the emphasis elsewhere. The Word of God dividing between man’s "joints and marrow" should be thought of in the sense of the Word having the power to pierce into any part of man’s being -- from his outward parts to his innermost being ("joints," outward; "marrow," inward). And this Word is the only power which can penetrate man’s complete being, which is exactly what the remainder of the verse goes on to state. 4. Everything Naked and Opened Because the Word of God has the power to penetrate man’s complete being, everything is laid bare, laid "naked and opened unto the eyes of him with whom we have to do." This word penetrates from the outward (joints) to the inward (marrow). There is nothing which remains unexposed, by the Word, from the all-searching eyes of the One Who gave this Word (cf. Revelation 3:15-18). These all-searching eyes form part of John’s description of Christ as he saw Him in the future Day of the Lord as recorded in Revelation 1:13-16. John was transported into that future day (Revelation 1:10; cf. Revelation 4:1-2) and saw Christ, no longer occupying the office of High Priest, but occupying the office of Judge. And he not only saw Christ as Judge, but he also saw the Church in Christ’s presence awaiting judgment. Revelation 2:1-29 and Revelation 3:1-22 actually relate that future judgment, though material in these two chapters, as well, has to do with a history of Christendom throughout the entire dispensation preceding judgment. In Revelation 2:1-29 and Revelation 3:1-22 each of the seven Churches is singled out and dealt with on the same dual basis: works and overcoming. Each section begins and ends after this same dual fashion (e.g., Revelation 2:2, Revelation 2:7; Revelation 2:9, Revelation 2:11; Revelation 2:13, Revelation 2:17, etc.). And any place in Scripture where the future judgment of Christians is presented, these same two subjects always occupy the forefront. Christians being judged in that future day are always presented as being dealt with on the basis of works in view of showing whether they overcame or were, instead, overcome. The Book of Revelation is a "prophecy" (Revelation 1:3). Revelation 2:1-29 and Revelation 3:1-22 though are usually thought of only in a historic sense (presenting seven existing Churches in Asia during John’s day, which foreshadow a history of Christendom throughout the present dispensation). But viewing these two chapters strictly from the standpoint of history removes them not only from the natural flow of events in the book but also from the realm of prophecy. John was viewing the matter from his vantage point in the future Day of the Lord, beyond the present dispensation. In the natural flow of events in this future day, John would see the Judge from Revelation 1:1-20 (with the complete Church [all seven Churches] in His presence to be judged) exercising that judgment in Revelation 2:1-29 and Revelation 3:1-22. Then John would see events in Revelation 4:1-11 occurring after the judgment had been completed (the twenty-four elders casting their crowns before the throne in view of others [Christians having previously been shown qualified at the judgment seat] wearing these crowns during the millennium [see the author’s book, IN THE LORD’S DAY, Book I, Chs. I-IV]). (Note in Revelation 2:1-29, Revelation 3:1-22 that Christ speaks to the Churches as Judge, a role which He will not occupy until the present dispensation has drawn to a close [cf. Revelation 2:1, Revelation 2:12, Revelation 2:18].) However, events in Revelation 2:1-29 and Revelation 3:1-22 present a history of the present dispensation, preceding events at the judgment seat. This is not only seen by that which is stated in the two chapters but also by the fact that the same scene from Revelation 1:10 is repeated in Revelation 4:1-2 (John being removed from both the earth and his own time and being transported into heaven at a time during the future Day of the Lord). In this respect, Revelation 2:1-29 and Revelation 3:1-22 must be looked upon in a dual sense, having a double fulfillment -- a revelation of events dealing with both history and prophecy (the Church on earth during the present dispensation; and the Church in heaven, before the judgment seat, during the future Day of the Lord). Accordingly, John’s removal from the earth "in the spirit" (Revelation 1:10; Revelation 4:1-2) and the "things which are" (Revelation 1:19) would also have to be viewed in this same dual fashion. Christ is presented in Revelation 1:14 as One Whose eyes are "as a flame of fire" (One possessing a vision associated with judgment); and in His subsequent dealings with the seven Churches (Revelation 2:1-29, Revelation 3:1-22), Christ is presented as the One Who sees all and consequently knows all ("I know thy works..."). He has seen their works, and He consequently knows all things surrounding their works; and that is the basis on which the judgment of Christians will occur when Christ views them in His presence through eyes described "as a flame of fire" (cf. Matthew 16:27; Matthew 25:19-30; 1 Corinthians 3:12-15). It will be these searching, penetrating eyes of the One "with whom we have to do" that will confront every Christian at the time he appears before the judgment seat of Christ. It was these eyes which confronted Peter after he had denied the Lord the third time, after the cock had crowed a second time. The Lord, apparently being led at that moment past Peter into "the hall of judgment," turned and looked upon Peter. And Peter, looking into those eyes, was awakened to the stark reality of that which he had done (Luke 22:61). The Lord’s look at this time was far more than a brief glance. The word used in the Greek text (emblepo) points to Christ fixing His eyes upon Peter in an intently searching sense. Peter came under scrutiny for his actions, causing him to remember that which had previously occurred. And, as a result, he "went out, and wept bitterly" (Luke 22:62). These eyes belong to the One to Whom all judgment has been committed -- the Living Word, acting on the basis of that which the Written Word has declared and has revealed. These are the eyes which will look intently and searchingly upon every Christian, individually, at the judgment seat; and these are the eyes which every Christian, individually, will look into at the same time -- eyes described as "a flame of fire." The Glory of God The "light" which shined "out of darkness" in Genesis 1:3, and shines "in our hearts" today, concerns itself not only with the initial act of man’s salvation but also with bringing man from immaturity to maturity. As expressed in 2 Corinthians 4:6, "...to give the light of the knowledge of the glory of God in the face of Jesus Christ." And this is the light, providing knowledge, referred to in an immediately preceding verse: "In whom the god of this world [’age’] hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ [lit., ’the gospel of the glory of Christ’], who is the image of God, should shine unto them" (Genesis 1:4). In the Genesis account, light shined out of darkness on the first day; but the material creation was not completely restored until the sixth day, with man on the scene and ready to ascend the throne at the end of the sixth day. And within the initial act and progressive manner which God used to restore the material creation, one can clearly see the present initial act and progressive manner which God is using to restore man; and this restoration, as in the type, is with a view to man being able to ascend the throne at the end of six days. In the Genesis account, after light shined out of darkness and a division was established between the light and the darkness on the first day (Genesis 1:2-5), a division was effected between the waters on the second day (Genesis 1:6-8), and the dry land with its vegetation was made to appear on the third day (Genesis 1:9-13). But the placing of lights in the heavens (Genesis 1:14-19), the creation of birds that could soar above the earth and marine life that could move throughout the depths of the seas (Genesis 1:20-23), and the creation of great beasts that could roam the earth (Genesis 1:24-25) were restorative and creative acts not brought to pass until the fourth, fifth, and sixth days. In the antitype, after the movement of the Spirit and the introduction of light has effected the division between spirit and soul on the first day, then God’s work relating to maturity can begin. In this respect, God’s acts of restoration during the second and third days (a division between the waters, a separation of the dry land from the waters, and the appearance of plant life) refer particularly to the acquisition and understanding of the elementary truths of the Word -- redeemed man learning how to make divisions, distinctions, etc. It is in this manner alone that the "new creation" in Christ is brought into existence and begins a progressive growth from immaturity to maturity. Then, once the Christian has become established in the elementary truths of the Word, progressive growth can continue. The Christian can then move on out into truths depicted by the fourth, fifth, and sixth days. He can then view with understanding that depicted by the lights in the heavens, begin to soar above the mountains as the eagle, plunge to the depths as the sea creatures, and roam in an unlimited fashion throughout the Word as the great beasts roam the earth. Then, at the end of his journey from immaturity to maturity, man, at the end of the sixth day, is seen in the type ready to ascend the throne on the seventh day, which is exactly what is about to occur at the end of his journey in the antitype. "For the word of God is alive"; and after it has established a division between man’s "soul and spirit," it can then effectually work within redeemed man -- effecting the metamorphosis of Romans 12:2 -- in order to bring man, not just out of the condition in which he presently finds himself, but into the position for which he was created: "Let them have dominion..." (Genesis 1:26; Genesis 1:28). ======================================================================== CHAPTER 78: 05.08. LET US THEREFORE COME.. ======================================================================== 8 Let Us Therefore Come Boldly Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need (Hebrews 4:14-16). The second of the five major warnings in Hebrews begins with the exhortation, "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession [’confession’], Christ Jesus" (Hebrews 3:1), and it ends with an exhortation surrounding that which was introduced at the beginning. Near the end of the warning, in Hebrews 4:14, we’re told, "Let us hold fast our profession [’confession’]"; and in Hebrews 4:16, concluding the warning, referring to Christ as "High priest of our profession [’confession’]," we’re told, "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." As "Apostle," Christ died for our sins; and as "High Priest," He ever liveth to make intercession for us. Christ’s work as Apostle effected the redemption which fallen man presently possesses, and this redemption is the foundation upon which everything rests; but redemption provided through Christ’s work as Apostle is not the central message of Hebrews. Hebrews looks beyond this point (beyond Exodus 12:1-51 in the type), to that which redemption makes possible (things ultimately having to do with the land of Canaan in the type). Thus, the thought surrounding "our confession" in Hebrews 3:1 must begin with but move beyond Christ’s finished work at Calvary. It must look out ahead, to that which redemption makes possible (things ultimately having to do with that heavenly land in the antitype). The word, "profession [’confession’]," is a translation of the Greek word homologia, meaning "to say the same thing [as another]." Contextually, it would refer to saying the same thing which God has said about His Son as Apostle and High Priest, i.e., agreeing with the record which God has given concerning His Son. And agreeing with this record, contextually, in Hebrews, would be agreeing with what God has to say about the purpose for His Son’s past work as Apostle and His Son’s present work as High Priest. Only within this framework can Christ’s ministry -- past and present -- be viewed in a correct perspective. A reference to one’s confession surrounding that which is in view in Hebrews, chapters three and four is also seen in Hebrews 10:23 : "Let us hold fast the profession of our faith [lit., ’the confession of our hope’] without wavering..." And, comparing this verse with Hebrews 3:1; Hebrews 4:14, in the light of "the hope" which we are to hold with confidence and rejoicing in Hebrews 3:6, along with the central message of the book, one could come to only one conclusion. The three verses are actually dealing with different facets of the same central truth. Hebrews 3:1 views the matter from a dual perspective -- Christ’s finished work of redemption and Christ’s present high priestly ministry; and Hebrews 4:14 views the matter more from a singular perspective, as does Hebrews 10:23 -- that of Christ’s present work as High Priest alone. Christians are called upon to agree (homologia) with the record which God has given of His Son; and, keeping in mind the central message of Hebrews, whether we view that which Christ’s past work makes possible (His work as Apostle, effecting redemption) or that which Christ’s present work makes possible (His work as High Priest, providing a present cleansing for those whom He has redeemed), the thought must always be the same. One must always keep his eyes centered on the goal lying out ahead, on the purpose surrounding Christ’s past, finished work at Calvary and on the purpose surrounding Christ’s present, continuous work in the heavenly sanctuary. And this goal has to do with the a third office which Christ will one day occupy -- that of King. The goal has to do with occupying positions as kings and priests with the great King-Priest in that coming day (a goal which allows the flow of thought to continue quite naturally into the third of the five major warnings, wherein one finds the Melchizedek priesthood brought into full view [Hebrews 5:1-14, Hebrews 6:1-20, Hebrews 7:1-28]). The goal of our calling is expressed different ways in Hebrews, clearly revealed to be the same goal in the antitype as that possessed by the Israelites under Moses in the type. Attaining this goal in that future day is spoken of as synonymous with "the saving of the soul" (Hebrews 10:35-39), inheriting "the promises" (Hebrews 6:12), or realizing "the hope" set before us (Hebrews 3:6; Hebrews 6:11, Hebrews 6:18-20). It is coming into possession of "so great salvation," to be realized by the "many sons" whom Christ will bring "unto glory" with Him (Hebrews 1:14; Hebrews 2:3, Hebrews 2:10). It is entering into that "Sabbath rest" awaiting the people of God (Hebrews 4:1-11). Attaining this goal, expressed different ways, is what Hebrews is about; and when the book refers to "the Apostle and High Priest of our confession" or exhorts us to "hold fast our confession [with the ’High Priest of our confession’ in view]," the thought must be in line with the central message of the book. The thought must have to do with the goal of our calling, expressed over and over many different ways throughout the book. A Present Cleansing Remaining within the typology of the six and seven days referred to in the first part of Hebrews 4:1-16, the high priestly ministry of Christ introduced at the end of the chapter (carrying through into Hebrews 5:1-14) has a dual aspect. There is one type ministry in view during the six days (more specifically, days two through six), with another type ministry being brought to pass after six days, on the seventh day. There is first Christ’s present high priestly ministry, patterned after the order of Aaron, wherein He is a minister in the sanctuary (as was Aaron). He is presently ministering on behalf of those destined to occupy positions with Him as "kings and priests" during the coming age, and He is ministering on the basis of His shed blood on the mercy seat in the heavenly sanctuary. This is a ministry occurring during that period when Christians, as the Israelites under Moses, are moving toward the land to which they have been called; and this is also a ministry occurring during the antitype of days two through six in the typology of Genesis 1:1-31. In the antitype of the activity on day one in the Genesis account -- through the action of the Spirit, using the God-breathed Word, on the basis of the finished work of the Son -- there is a division established between the soul and the spirit. The spirit is separated from the soul, there is an inbreathing of life, and the individual, through this process, is "born again [lit., ’born from above’]." The individual passes "from death unto life" (Genesis 1:2-5; John 3:3; John 5:24; Hebrews 4:12). Then in the antitype of the activity occurring on days two through six -- through a continued work of the Triune Godhead -- there is a progressive growth from immaturity to maturity. The indwelling Spirit uses the God-breathed Word to continue and sustain that life previously brought into existence as He effects spiritual growth toward maturity; and the Son occupies the office of High Priest in the heavenly sanctuary to provide a present cleansing for the ones progressively moving, under the leadership of the Spirit, from immaturity to maturity in their spiritual growth. (Thus, events occurring during the first day point to Christ’s work as Apostle, for it was as Apostle that "Christ died for our sins"; and the Spirit’s work on this day, in the antitype, occurs on the basis of Christ’s finished work at Calvary alone and has nothing to do with His subsequent work as High Priest. Christ’s high priestly ministry, patterned after the order of Aaron, comes into view only after the time depicted by events on day one, only after the person has passed "from death unto life.") That depicted by days two and three has to do with divisions, distinctions (as that depicted by day one -- the division between soul and spirit, effecting the salvation which we presently possess). On day two, the waters below the atmosphere were divided from the waters above the atmosphere (the antediluvian world had water above the atmosphere, which came down at the time of the Flood during Noah’s day [Genesis 7:6-8; cf. Genesis 7:11]); then on day three the earth’s land masses appeared above the waters, the waters receded into ocean basins, and vegetation began to appear on earth (Genesis 7:9-13). Events occurring during the first three days would point to elementary things or the basics in one’s spiritual life and growth. Events occurring during day one would point to a division having to do with the impartation of life. Then events occurring during days two and three would point to divisions, distinctions as one begins to progressively grow within the framework of the new life brought into existence on the first day. One would learn to distinguish between the soulical and spiritual, spiritual and carnal (fleshly), Jew, Gentile, and Christian, the dispensations, etc. Only when one learns the distinctions, divisions depicted by that which was brought to pass on days two and three is he in a position to move on into the things depicted by that which was brought to pass on days four through six. On these three days, light was restored to the sun and moon (day four, Genesis 1:14-19); sea life and the birds of the air were created (day five, Genesis 1:20-23); and then God created all the living creatures that roam the earth, followed by His creation of man (day six, Genesis 1:24-27). That depicted by the work of the Triune Godhead during these three days points to things beyond elementary truths in the antitype. After one has passed "from death unto life" and has been instructed in the elementary truths (days one through three) -- after he has been "born from above" and has grown to a degree in his Christian life -- he can then begin to view with understanding deeper spiritual truths of the word. He can then begin to view with understanding those things in the Word depicted by events on days four through six of Genesis 1:1-31. An individual in this position can then begin to sink deep shafts down into the Word and mine its treasures. He can look into the Word and understand that depicted by the lights in the heavens. He can in the true sense of the Word, "mount up with wings as eagles...run, and not be weary...walk, and not faint" (Isaiah 40:31), as he scales the heights; or he can scale the depths of the Word as the sea creatures plunge to the depths of the sea; or he can roam through the Word as the land creatures roam the earth. In short, the more a person progresses from immaturity to maturity the more he comes into a position where he becomes unlimited in that which he can mine from the God-breathed Word in his possession. And the whole matter is with a view to man, at the end of six days (at the end of six thousand years), being in a position to realize the purpose for his very existence: "Let them have dominion..." (Genesis 1:26; Genesis 1:28). It is only during that period depicted by events during days two through six that Christ exercises His present high priestly ministry, patterned after the order of Aaron. That depicted by events on the seventh day (the seventh one-thousand-year period) necessitates a change in Christ’s high priestly ministry. In that day, Christ will no longer be a minister of the sanctuary after the order of Aaron. Rather, in that day Christ will be the great King-Priest after the order of Melchizedek, which is the direction the Book of Hebrews moves immediately following the conclusion of the second of the five major warnings in chapter four (ref. Hebrews 5:1-14, Hebrews 6:1-20, Hebrews 7:1-28). 1. The Israelites Under Moses and Joshua Beginning with Exodus 12:1-51 and continuing through the Book of Joshua there is one complete type, a type previously established and set forth in very concise and precise form in the opening two chapters of Genesis. These two chapters in Genesis form not only the foundation for the septenary arrangement of Scripture but also the foundation for teachings surrounding the entirety of the Christian life, from birth to the Messianic Kingdom; and that portion of Scripture from Exodus 12:1-51 through Joshua simply enlarges upon that which was previously set forth at the beginning in the opening verses of Genesis. In this respect, events on the day of the Passover in Exodus 12:1-51 would parallel events on day one in Genesis 1:2 b-5. Then events beyond Exodus 12:1-51 would parallel events in Genesis 1:6 ff. In Exodus, the firstborn, a ruined creation, came under the sentence of death; and God made provision whereby He could remove "the first" and establish "the second" (Hebrews 10:9). God provided a substitutionary death, with a resurrection to life beyond the Red Sea passage. A lamb from the flock could die in the stead of the firstborn in the family. The lamb was to be slain, and blood from the slain lamb was to be applied to the doorposts and lintel of the house in which the firstborn lived. Then, when the Lord passed through the land of Egypt at midnight and saw the blood applied to the doorposts and lintel, He knew that the firstborn in that house had already died. A substitutionary death had occurred, God was satisfied, and the Lord consequently passed over that house. Beyond that was burial on the western banks of the Red Sea in Egypt and resurrection to "walk in newness of life" on the eastern banks of the Red Sea in the wilderness. And the entire matter was with a view to the Israelites one day realizing their calling in the land set before them, the land of Canaan. Then, in the parallel type in Genesis, in the original type, God, on the first day, began the work of bringing a ruined creation out of its ruined state (Genesis 1:2-5). The Spirit of God moved and God spoke, events which could occur only in connection with a work by the Son (John 1:3), though the Son is not mentioned per se in the Genesis account other than through the Hebrew word Elohim (translated, "God" -- a plural noun in the Hebrew text [cf. Genesis 1:26; John 1:1; John 1:14], indicating three or more). The Spirit moving and God speaking were simultaneous, inseparable events (the Spirit does not move either apart from or contrary to the Word, something very evident when the type is compared with the antitype). The removal of the earth from its watery grave though was a subsequent event. There was death, burial in water, and resurrection to newness of life in both the Genesis and Exodus accounts; and this is seen in the antitype through man’s salvation and subsequent baptism today (cf. Genesis 1:2; Genesis 1:9; Exodus 12:1-51; Exodus 13:1-22; Exodus 14:1-31; 1 Corinthians 10:1-2; Colossians 2:12; 2 Peter 3:5-6 [note also 1 Peter 3:20-21. The original type, upon which the typology surrounding the Noachian Flood must be viewed, is Genesis 1:2 ff]). (The proper place for "baptism" in relation to "salvation" is thus seen in both the restoration of the earth in Genesis and in the Israelites’ passage through the Red Sea in Exodus. Within a Scriptural framework, baptism can only be subsequent to -- never a part of -- salvation. Also, the removal of the earth from its watery grave, depicting resurrection to life, paralleling resurrection to life on the eastern banks of the Red Sea in Exodus 14:1-31, was an event which actually occurred on the third day [Genesis 1:9]. In this respect, events occurring on the second and third days, within the framework of depicting the central spiritual truths at hand, should be thought of more in the sense of a unit. However, another spiritual truth is shown by depicting "resurrection" as occurring on the third day, for that is the day resurrection occurs [cf. Hosea 6:2; Luke 24:21; 1 Corinthians 15:4]. Viewing the matter more in the sense of central spiritual truths though, events occurring on days two and three would simply point to the basics in one’s spiritual life and growth, following the birth from above [depicted by events occurring on day one]. They must be viewed after this fashion, for something alluded to by an event on day three actually occurs in the subsequent type in Exodus and in Biblical examples of the antitype immediately following that alluded to by events on day one [cf. Exodus 12:1-51; Exodus 13:1-22; Exodus 14:1-31; Acts 8:26-39; Acts 16:30-34]. Note that events on days four through six should also be viewed after this same fashion -- as a unit. That is, events occurring on day six would not necessarily point to spiritual truths above and beyond those depicted by events on days four and five. In this respect, Genesis 1:1-31 presents two units within two triads of days which cover the entirety of the Christian life from birth to the Messianic Kingdom.) In the type in Exodus 14:1-31 ff, the high priestly ministry of Aaron came into view following the Red Sea passage and the march of the Israelites to Sinai. Aaron’s ministry occurred during that time when the people acted upon the Word received through Moses at Sinai and journeyed toward the land set before them. And within the framework of Genesis, chapter one -- within the original type -- this period would parallel that time depicted by events on days two through six. The ministry of Aaron though, as previously shown, does not extend over into that future time depicted by events on the seventh day. It was Joshua who led the Israelites into the land of Canaan (the rest set before them), which would move one beyond the sixth day in the type; and Aaron, as Moses, was removed via death prior to this time. Christ’s ministry during that future time, in the antitype, will likewise be different. The "death of the high priest [after the order of Aaron]," in the antitype of Numbers 35:28, will occur. And in that coming seventh day, Christ, rather than being a minister in the heavenly sanctuary on behalf of His future co-heirs, will be the great King-Priest in Jerusalem, after the order of Melchizedek, with His co-heirs occupying positions on the throne with Him. Thus, Hebrews 4:14-16, closing the second of the five major warnings, deals with Christ’s ministry during the antitype of events surrounding days two through six in the first chapter of Genesis or with the antitype of the Israelites during their wilderness journey under Moses (parallel types pointing to one antitype). Christ is presently exercising the office of High Priest on behalf of Christians during their pilgrim journey, during that time when they are progressing in their spiritual growth from immaturity to maturity. And this ministry is to provide a present cleansing for the "kings and priests" which Christ is about to bring forth to occupy positions on the throne with Him at the end of the sixth day, on the seventh day. (Note that a first-mention principle has been established in Genesis 1:2-3. The Spirit is seen in these opening verses acting in connection with and in complete accord with the Word of God, something which never changes in Scripture. Man’s salvation in the beginning [seen in the events of day one in the type] occurs through the Spirit using the God-breathed Word to bring about life where life had not previously existed; and man’s spiritual growth toward maturity [seen in the events of days two through six in the type] occurs through the Spirit continuing to use the God-breathed Word to sustain and nourish the life previously brought into existence.) 2. "If I Wash Thee Not" Christ’s present ministry and the purpose for this ministry can be seen about as well as anywhere in Scripture in the account of His washing the disciples’ feet in John 13:2-20. In this account Christ laid aside His garments, took a towel, girded Himself, poured water into a basin, and began to wash the disciples’ feet. And the heart of the matter is revealed in the interchange of words between Christ and Peter when Christ came to Peter and sought to wash his feet. Peter, not understanding what was happening, attempted to prevent Christ from washing his feet. Peter said, "Thou shalt never wash my feet." And Christ’s response was, "If I wash thee not, thou hast no part with me" (John 13:8). Peter, still not understanding, but taking Christ at His word that he could have "no part with" Him apart from allowing Christ to wash his feet, went beyond that point and requested that not only his feet but his complete body be bathed (John 13:9). Peter, in essence, said, "If that’s what it will take to have ’a part with’ you, then don’t stop with my feet. Give me a complete bath." Jesus then responded by saying, "He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all [a reference to Judas, who was not ’clean’]" (John 13:10; cf. John 13:11). Throughout this interchange, there is a play on two Greek words, nipto and louo, both translated the same way in the English text. Nipto means to "wash a part of the body," while louo means to "wash the complete body." Thus, the English text does not really convey the central crux of this passage. In John 13:8, Christ used the word nipto, indicating that Peter (and the other disciples) could have "a part with" Him only if they availed themselves of the provided "partial washing." In John 13:9, Peter alluded to the type washing which would be shown by the word louo, not by the word nipto which Christ had used. This is evident from verse ten, where Christ used both words. Christ, in response to Peter, said, "He that is washed [louo] needeth not save to wash [nipto] his feet..." Then the inflection of these two verbs in the Greek text is quite revealing. The former (louo) appears in a perfect tense, and the latter (nipto) appears in a present tense in the middle voice. The perfect tense shows action completed in past time with the results of that action existing in a finished state during present time; and the present tense (indicative mood) in the middle voice shows present, continuous action on the part of the individual himself. In other words, Peter had been washed completely once; and that washing was accomplished in past time, with the results existing during present time in a finished state (ref. Ephesians 2:8 where the perfect tense is used relative to the same matter ["are ye saved"; lit., "you have been saved"]). Then there is a present, continuous washing which involves only parts of that which previously had been washed completely (the individual presently, continuously allowing Christ to wash the parts becoming defiled through contact with the world). Christ drew His teachings surrounding the use of louo and nipto from the typology of the tabernacle and its priestly ministry, where this twofold washing can be clearly seen: 1) in a bathing of the complete body (louo) upon one’s entrance into the priesthood, and 2) in the subsequent washing, time after time (in a continuous fashion), of the person’s hands and feet (nipto) at the laver in the courtyard as he exercised his priestly duties (cf. John 13:30-32 [the Septuagint uses both louo and nipto in these passages, showing the correct distinction]). Christians are New Testament priests, who previously experienced a complete washing upon their entrance into the priesthood (at the point of salvation). However, Christians still reside in a body of death and become defiled through contact with this present world, as the Aaronic priest’s hands and feet became defiled while ministering between the brazen altar and Holy Place. And Christians, as the Aaronic priests, must stop at the laver (placed in the courtyard of the tabernacle between the brazen altar and Holy Place) and wash those parts which become defiled. This is done today through a confession of one’s sins, and cleansing occurs through Christ’s high priestly ministry on the basis of His shed blood on the mercy seat in the heavenly sanctuary (1 John 1:6-10; 1 John 2:1-2). And, as Jesus told Peter, "If I wash thee not, thou hast no part with me." All Christians are "in Christ [associated with louo]," but having a part "with Christ [associated with nipto]" is a different matter entirely. The reference would be to having a part with Him in that coming day (as co-heirs in the kingdom), for that was the subject at hand in John’s gospel. The Spirit of God presently indwells all Christians to lead them into all truth (during that time depicted by days two through six in Genesis, chapter one); and, during the same period of time, Christ, as High Priest in the heavenly sanctuary, provides cleansing from the world’s defilement for the ones progressing from immaturity to maturity. Christians who allow the Holy Spirit to lead them into all truth and, at the same time, allow Christ to wash their feet are the ones in a position to run the race in a victorious manner. These are the ones who can engage and victoriously combat the enemy presently dwelling in the land to which Christians have been called. Consequently, these are the ones who can overcome the enemy rather than be overcome by the enemy. A Complete Cleansing Drawing from the typology of Genesis 24:1-67, the primary mission of the Holy Spirit in the world today is to acquire a bride for God’s Son. As Abraham’s servant was sent into the far country (Mesopotamia) to acquire a bride for Abraham’s son, the Holy Spirit has been sent into the far country (this world) to acquire a bride for God’s Son. And, as Abraham’s servant acquired and removed the bride during his day, the Holy Spirit is going to acquire and remove the bride during the present day. To place the person within the family (from which the bride is removed [see typology of Genesis 24:1-67]), the Holy Spirit uses the God-breathed word and effects a cleansing (louo) on the basis of the Son’s finished work at Calvary. Then, to bring about the removal of the bride from the family (or, as in the original type in Genesis 2:1-25, a removal from the body [Eve, removed from Adam’s body]), the Holy Spirit continues using the God-breathed word as He effects spiritual growth unto maturity and, at the same time, allows Christ to effect a cleansing (nipto) on the basis of His present work in the heavenly sanctuary. The past cleansing has to do with Christ’s work as Apostle, with the salvation which we presently possess; and the present cleansing has to do with Christ’s work as High Priest, with the salvation of the soul, the salvation to be revealed at the time of Christ’s return. Both cleansings are full and complete. Each involves that part which is defiled -- the whole of man (louo), and then parts of the cleansed man subsequently becoming defiled through contact with this present world (nipto). And the object, the ultimate goal, is given in Ephesians 5:27 : "That he [Christ] might present it [the Church] to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (cf. Ephesians 5:25-26). Redeemed man in that day will possess a glorified body completely free from any taint of corruption associated with the former creation in Adam. Our present position "in Christ," having to do with man’s redeemed spirit and his spiritual standing before God, will, in that day, have to do with man in his complete being. In that day, unlike today, 2 Corinthians 5:17 ("...old things are passed away; behold, all things are become new") will be equally applicable to any one of the three parts of triune man -- body, soul, and spirit. (A knowledge of this fact will reveal the completeness of God’s restoration of the earth in Genesis 1:2-25. The earth was not restored after an incomplete fashion, allowing man to view any part of the destruction in Genesis 1:2 a or to look back behind this destruction in geology or any of the other sciences. God’s restoration was complete. Old things passed away; all things became new. All traces of the former were wiped out, and that which exists today [the complete fossil record, etc.] must be placed within the framework of the past six thousand years -- within the framework of that which became new, though presently under a curse. The condition of the material creation at the end of the six days of God’s restorative work in Genesis, chapter one must, within a type-antitype framework, parallel the condition of redeemed man at the end of God’s restorative work depicted by events during the six days in Genesis. Divine activity is evident throughout the restoration of both; and God’s work in one must parallel His work in the other after a fashion which necessitates a perfect work in both.) Concluding Remarks: The second of the five major warnings in Hebrews closes with three admonitions, which, in a sense, form one threefold admonition: 1) "Let us labour therefore to enter into that rest..." (Hebrews 4:11), 2) "Let us hold fast our profession [’confession’]..." (Hebrews 4:14), and 3) "Let us therefore come boldly unto the throne of grace [with Christ’s present high priestly ministry and the hope set before us (to be realized in that seventh day) in view]..." (Hebrews 4:16). Our eyes are to be fixed on the one goal out ahead; and we have the assurance that, as we move toward this goal, we can, at any time, come boldly into the very presence of the One Who made it all possible, obtain mercy, and find grace to help in time of need. ======================================================================== CHAPTER 79: 05.09. BACK COVER ======================================================================== Hebrews 3:1-19 and Hebrews 4:1-16 cover the second of the five major warnings to believers in this book. And different things in these two chapters have been an enigma to numerous Bible students over the years. For example, what does the Scripture mean when it states: “But Christ as a son over his own house; whose house are we, if...” (Hebrews 3:6)? “For we are made partakers [‘companions’] of Christ, if...” (Hebrews 3:14)? “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it” (Hebrews 4:1)? “There remaineth therefore a rest [‘Sabbath rest’] to the people of God” (Hebrews 4:9)? The problem which most students of the Word encounter when studying passages such as these in the Book of Hebrews is actually selfinduced. Individuals seek to understand these and other passages in this book apart from two main things: 1) Understanding that Hebrews deals, not with the salvation which we presently possess, but with the salvation of the soul, and 2) understanding that Hebrews draws extensively from Old Testament typology at almost every point. That is to say, issues in the Book of Hebrews have to do with millennial rather than eternal verities. The warnings in this book have to do with the Messianic Era alone, not with one’s presently possessed eternal salvation. And the spiritual lessons surrounding these issues are drawn mainly from the Old Testament types. This is what the book is about, this is the manner in which the book has been written, and the book must be studied accordingly. ======================================================================== CHAPTER 80: 06.00. GOD'S FIRSTBORN SONS ======================================================================== God’s Firstborn Sons by Arlen L. Chitwood The Lamp Broadcast, Inc. 2629 Wyandotte Way Norman, Okla. 73071 2004 [Imported into E-Sword by SFinigan for free distribution only, July 2006, by permission, from resource ] Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla. E-mail: alchitwood@icnet.net . ©1996 Arlen L. Chitwood, The Lamp Broadcast . ======================================================================== CHAPTER 81: 06.000. BOOK FRONT SECTION ======================================================================== God’s Firstborn Sons A Study About Sons, Firstborn Sons, Adoption, and Inheritance “For the earnest expectation of the creation waiteth for the manifestation of the sons of God” (Romans 8:19). ======================================================================== CHAPTER 82: 06.00000. BOOKS BY AUTHOR ======================================================================== By the Same Author - THE STUDY OF SCRIPTURE HAD YE BELIEVED MOSES THE MOST HIGH RULETH RUN TO WIN SO GREAT SALVATION SALVATION OF THE SOUL FROM ACTS TO THE EPISTLES IN THE LORD’S DAY FOCUS ON THE MIDDLE EAST FROM EGYPT TO CANAAN LET US GO ON REDEEMED FOR A PURPOSE JUDGMENT SEAT OF CHRIST MYSTERIES OF THE KINGDOM THE BRIDE IN GENESIS SEARCH FOR THE BRIDE THE TIME OF JACOB’S TROUBLE SEVEN, TEN GENERATIONS JUDE RUTH ESTHER ======================================================================== CHAPTER 83: 06.000000. CONTENTS ======================================================================== God’s Firstborn Sons Foreword & Introduction I.Christ II.Israel III.The Church Appendix (Adoption, Redemption of the Body) ======================================================================== CHAPTER 84: 06.000000. FOREWORD ======================================================================== Foreword God presently has two firstborn Sons -- Christ (Hebrews 1:6) and Israel (Exodus 4:22-23). Christ is God’s firstborn Son through procreation (John 3:16), and Israel is God’s firstborn son through adoption (Romans 9:4). And God is about to bring into existence a third firstborn son through adoption -- the Church (Romans 8:14-15; Romans 8:19; Romans 8:23). "Sonship" implies rulership. Only Sons can hold regal positions in God’s kingdom -- past, present, and future. That’s the way God established matters in the beginning, and that which God has established in this respect never changes. In the human realm though, something additional was added -- a Firstborn status. In the human realm, unlike the angelic realm, an individual has to be a firstborn Son in order to rule and reign in God’s kingdom. Angels alone (sons of God because of creation) have ruled throughout God’s kingdom in time past (both over this earth and elsewhere in the universe). But, with man’s creation -- an entirely new order in the universe, an individual created in God’s image, after His likeness -- a change in the order of rulers within God’s government was made known. Man was created for regal purposes (Genesis 1:26-28); and, though sin subsequently entered, resulting in a ruined creation (Genesis 3:1 ff), God did not and will not change His mind concerning the reason He brought man into existence (Romans 11:29). The whole of man’s salvation has this high end in view, whether salvation past (the spiritual birth, presently possessed by all Christians) or salvation present and future (the saving of the soul, not presently possessed but awaiting realization). Man has been, is being, and is about to be saved for a revealed regal purpose. A new order of Sons is about to be brought forth (Romans 8:19; cf. Hebrews 2:5). And only then will God’s purpose for man’s creation (in the beginning) and God’s provision for man’s subsequent salvation (following his ruin) be realized. ======================================================================== CHAPTER 85: 06.01. CHRIST ======================================================================== 1 Christ God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son. And again when he bringeth in [lit., ‘And when He shall again bring in’] the firstbegotten into the world [‘the inhabited world’], he saith, And let all the angels of God worship him (Hebrews 1:1-6). God has many “Sons.” Angels, because of their special and individual creation, are viewed as “sons of God” (Genesis 6:4; Job 1:6; Job 2:1; Job 38:7). The first man, the first Adam, for the same reason as seen in the angelic realm - a special and individual creation - was also viewed as God’s “son” (Luke 3:38 b). Adam’s descendants though, following the fall, were not viewed in this same manner. Rather, they were viewed as sons of Adam, or sons of his progeny. They were revealed to be sons of a fallen individual, or sons of his descendants (cf. Genesis 5:3 ff; Genesis 11:10 ff; Luke 3:23-38). (The word “son” only appears once in the Greek text throughout the genealogy in Luke 3:23-38 - at the very beginning, in Luke 3:23 a [“the son of Joseph”]. The structure of the Greek text though [a list of articular genitives, beginning in Luke 3:23 b] necessitates that the thought of son, though not shown in each succeeding generation, be continued from its introductory usage and understood throughout the genealogy. This is why translators have shown the word in italics in each generation, following its introductory usage, all the way back to Adam, “the son of God.”) In the Divine realm, the one created (whether an angel or a man) is viewed as a “son.” In the human realm, the one begotten is viewed as a “son.” In the former realm, “sons of God” are in view; in the latter realm, “sons of a fallen creature” are in view. Within God’s economy, “sonship” is inseparably connected with regality, in both the angelic and the human realms. Angels, “sons of God,” were created to have a part in God’s government of the universe. And man, a “son of God,” was created for exactly the same purpose - to first replace the incumbent ruler of this earth (Satan, a disqualified ruler), and then to subsequently occupy regal positions beyond the earth, in God’s universal kingdom. “Sonship,” in this respect, implies rulership. But “sonship” among Adam’s descendants following the fall is another matter, which cannot be connected with regality in this same respect. Descendants of Adam, following the fall, could no longer be looked upon as “sons of God.” Rather, they could only be looked upon as sons of a fallen individual, possessing the same fallen nature as their father (cf. Genesis 5:3 ff). Thus, following man’s fall, redemption became necessary if man was to ever realize the purpose for his prior creation. This was something which God brought to pass immediately following man’s sin, something involving death and shed blood. And once God had established matters in this respect, no change could ever occur. Redemption at any subsequent point in Scripture would always be the same - that brought to pass on the basis of death and shed blood. But redemption itself has nothing to do with “sonship.” Adam, as Satan, was a “son of God” before his fall; and he remained a “son of God” following the fall. Adam’s fall wrought no change in his position as God’s son (though he was no longer in a position to exercise that portended by sonship - regality). And, relative to Adam’s descendants, who are not “sons of God,” the converse of matters pertaining to redemption and sonship are equally true. The redemption of Adam’s descendants does not restore the sonship standing possessed by Adam. One (redemption, or even the fall itself, necessitating redemption) has nothing to do with the other (with sonship). “Sonship” results from creation alone, not redemption. This was something originally established in the angelic realm and then subsequently seen in the human realm in Genesis chapters one and two. And, as the established means for “redemption” never changes throughout Scripture, the established means for bringing into existence “a son of God” never changes throughout Scripture as well. Thus, in order for God to place Adam’s progeny back into the position for which man was created - to rule and to reign - fallen man must not only be redeemed but creation must again be involved, for only sons of God can rule in God’s kingdom. That is to say, God must not only redeem fallen man but He must also perform a special creation of a nature which would place man back in the position of “God’s son.” Apart from this dual act, man would forever be estranged from the reason God brought him into existence. Then, because of the rights of primogeniture (rights of the firstborn) which God established in the human realm (seen in the position which Christ holds as God’s Son - that of Firstborn, through being begotten by the Father), the one to hold the sceptre must be more than just God’s son to realize these established rights. He, as Christ, must be a firstborn Son of God. And God accomplished/will accomplish this through the process of adoption (Gk. huiothesia, “son-placing”). Adoption in Scripture is connected with sons, not with children. The process has to do with taking one who is already a son (because of creation) and placing that son in a firstborn status (through adoption). Viewing the entire matter from the beginning, man is saved via the birth from above. The Spirit breathes life into the one having no life, on the basis of death and shed blood, allowing man to pass “from death unto life” (John 5:24; Ephesians 2:1). This has been God’s only means of salvation for fallen man since the matter was introduced in Genesis 1:1-31, Genesis 2:1-25, Genesis 3:1-24. Only then do matters having to do with sonship, or a subsequent firstborn status within sonship, enter into the matter. Creation must be involved in the former and adoption in the latter. And neither creation nor adoption enters into matters surrounding the birth from above. Both are always subsequent to the birth from above. Creation during the past dispensation had to do with Jacob and his descendants through one of his twelve sons, for God took Jacob and performed a special creative act - one which, as the Adamic creation preceding the fall, had to do with the physical man and could be passed on from father to son (Isaiah 43:1-10). Creation during the present dispensation has to do with an individual’s positional standing “in Christ.” God takes an individual who has been born from above and places him “in Christ,” resulting in an entirely new creation (2 Corinthians 5:17) - something which occurs at the time of the birth from above, though subsequent to this birth. And because this has to do with the spiritual man rather than the physical, these things cannot be passed on from father to son. Rather, an individual has to himself believe and experience these things personally. And adoption then follows these two creative acts. Israel has already been adopted and is presently God’s firstborn son (Exodus 4:22-23). The adoption of Christians though is future (cf. Romans 8:15; Romans 8:23; Galatians 4:5; Ephesians 1:5). Thus, because of “creation,” Christians can presently be viewed as sons (cf. Romans 8:14; Galatians 3:26; Galatians 4:6-7; Hebrews 12:5-8 [the Gk. word huios, “son,” is used in these passages); but, because the “adoption” is still future, Christians cannot presently be viewed as firstborn sons. (The preceding briefly introduces this three-part series on “God’s Firstborn Sons,” showing the why and necessity of sonship and adoption with respect to regality. As previously shown, God presently has two firstborn Sons [Christ and Israel] and will one day have a third firstborn son [the Church, following the adoption]. And only when God’s third firstborn son has been brought into existence can man realize the regal purpose for his creation revealed at the beginning, in Genesis 1:26-28. Both “creation” with respect to sonship and “adoption” with respect to a firstborn standing, in relation to both Israel and Christians, will be dealt with more fully in Chapters II, III. The remainder of Chapter I will deal with God’s Son from eternity, the One possessing a standing as Firstborn, through birth, providing Him with the rights of primogeniture within the human realm in relation to His position as the second Man, the last Adam.) God’s Son from Eternity There has never been a time when Christ was not God’s Son. He has been God’s Son from eternity, always co-existing and being co-equal with the Father. But, though there has never been a time when the Son did not exist and occupy the position of God’s Son, being co-equal with the Father, there has been a time when the Son did not occupy the position of Firstborn in the human realm. God, at a point in time, took His Son and, through birth, placed Him in the position of Firstborn (God’s “only begotten Son”) - a necessary position for His Son to realize the rights of primogeniture as the second Man, the last Adam. Thus, when dealing with the incarnation, far more is involved than Christ becoming a Man in order to redeem fallen man. Salvation which fallen man possesses today is only the beginning of the matter. Salvation is for a revealed purpose, which has to do with man ultimately being placed back in the position for which he was created. In this respect, the reason for the incarnation covers the whole panorama of the matter - from the new birth to the adoption of sons. Note what Jesus told Pilate in John 18:37 in response to the question, “Art thou a king then? [lit., ‘So you are a King!’ (a statement, or a statement in the form of a question, worded in the Gk. text in a manner expecting a ‘Yes’ response)].” And Jesus responded in complete keeping with that which Pilate had stated. Rather than as in the KJV - “Thou sayest that I am a king…” - the translation should be more along the lines of “Yes! You say truly that I am a King” (Ref. Weymouth). Jesus then went on to say, “To this end was I born, and for this cause came I into the world…” Christ was born King (Matthew 2:2), but He came into the world for purposes surrounding the complete panorama of redemption. The incarnation was for purposes foreshadowed by God’s work throughout the six days in Genesis chapter one, and the incarnation has its fulfillment in that foreshadowed by God’s rest on the seventh day in Genesis chapter two. Then there will be a further fulfillment beyond that in the eternal ages beyond the seventh day of rest, which Scripture deals with only sparingly. Man in that day beyond the Messianic Era will exercise power of a universal nature, for this power will emanate from “the throne of God and of the Lamb” (Revelation 22:1; Revelation 22:3), a throne from which universal rule will emanate. At the time Jesus appeared before Pilate, shortly after the interchange with Pilate relative to His Kingship, the Jews accused Christ of making Himself “the Son of God” (John 19:7 b; cf. 2 Samuel 7:12-14). This resulted in Pilate becoming even “more afraid” (John 19:8), for he apparently knew, in complete keeping with his previous conversation with Jesus, the implications involved if Christ were truly God’s Son. As previously shown, “sonship” implies rulership; and this is clearly seen in the Jewish religious leaders’ next accusation, which immediately followed their statement relative to Christ’s claim to be God’s Son: “…whosoever maketh himself a king [i.e., a statement in complete keeping with their previous accusation - Christ had ‘made himself the Son of God’ (John 19:7)] speaketh against Caesar” (John 19:12 b). The picture is similar to that seen in Exodus 4:22-23. God had instructed Moses to tell Pharaoh, “Israel is my son, even my firstborn.” And Pharaoh was expected to understand from Moses’ statement that God recognized this lowly nation of slaves (the Israelites) in subjection to the most powerful Gentile nation of that day (the Egyptians) as His firstborn son, the nation in possession of the rights of primogeniture, the nation which God recognized as possessing the right to hold the sceptre. In John 18:1-40 and John 19:1-42, God’s firstborn Son, Christ, stood before Pilate and was falsely accused by God’s firstborn son, Israel; and Pilate himself became increasingly afraid surrounding the entire matter. The fear which Pilate exhibited, as seen in the text, could only have been a mild description of how Pilate would possibly have responded had he known the full scope and implications of that which was transpiring on that day, for he was using his power to subjugate one son and to ultimately condemn the other Son. And both of the Sons being mistreated that day were the Ones possessing the right to hold the sceptre, not Pilate. The Heir of All Things The Book of Hebrews opens through introducing Christ as the One Whom God has placed at the center of all things in the outworking of His plans and purposes. God spoke “in time past unto the fathers by the prophets,” but, “in these last days,” God has spoken “unto us by his Son.” In both instances, God is the One doing the speaking. In the former instance, God spoke in the person of the prophets; in the latter instance, God has spoken in the person of His Son (Hebrews 1:1-2). The record then continues with references to the Son, not to the prophets. The Son is the One Whom the Father “hath appointed heir of all things”; and the Son is the One through Whom the Father “made the worlds [lit., ‘made the ages’]” (Hebrews 1:2 b). The Father designed the ages around the person and work of the One Whom He “hath appointed heir of all things,” with the outworking of that seen in the Son’s heirship occurring within the framework of these designed ages. Reference is then made to Christ’s person, His finished work at Calvary, His ascension to the Father’s right hand, and His position relative to the angels following His ascension (which was different than His position before His ascension [cf. Hebrews 2:7; Hebrews 2:9]). Then the thought immediately moves back to the subject previously introduced - Christ as the “appointed heir of all things” (Hebrews 2:3-4). And this second statement surrounding Christ’s heirship is used to introduce seven Messianic quotations from the Old Testament (Hebrews 2:5-13). The way in which the book opens introduces the subject matter in the book - something seen in the structure of all the books in Scripture, along with Scripture as a whole in the opening verses of Genesis (Genesis 1:1-31; Genesis 2:1-3). The subject matter in Hebrews, shown through the manner in which the book is introduced, is about that coming day when God’s appointed “heir of all things” holds the sceptre and rules the earth with “a rod of iron” (cf. Psalms 2:9; Revelation 2:26-27). Through the arrangement of these seven Messianic quotations (a number showing the completion of that which is in view), “heirship” is immediately connected not only with Sonship but with a firstborn status as well. It is God’s Firstborn Son, the appointed “heir of all things,” Whom the Father will one day “again bring into” the inhabited world (Hebrews 1:5-6). These seven Messianic quotations are introduced and begin with Psalms 2:7 : “Thou art my Son; this day have I begotten thee” (Psalms 2:5). This verse is quoted three times in the New Testament - once in Acts (Acts 13:33) and twice in Hebrews (Hebrews 1:5; Hebrews 5:5). And in all three passages, as in Psalms 2:7, the verse is used in Messianic settings. The reference in each of the four appearances of the verse is to the Father begetting the Son at the time of the incarnation. This was an absolute necessity if the Son was to be God’s Firstborn, allowing the Son to hold the sceptre as the Father’s appointed “heir of all things.” Note how all of this is set forth in the second Psalm. Though a present application to Psalms 2:1-3 is made in Acts 4:25 ff, the reference in these verses is more specifically to events at the end of Man’s Day, progressing into the Messianic Era. The Gentile nations are seen at this time “raging” and imagining “a vain thing.” They are seen allied “together, against the Lord, and against his anointed” (Psalms 2:1-2). And in their alliance, they are seen saying, “Let us break their chains…and throw off their fetters [the restraining and authorative power of the Father and Son in Psalms 2:2]” (Psalms 2:3, NIV). This is a picture of Gentile world power in a day not far removed from the present day. The Gentile nations at that time will be as “the sea” in Jonah, raging; they will imagine that which will not be possible - to continue holding the sceptre under the present world ruler, Satan (cf. Daniel 10:13-20; Revelation 13:2); and, under Satan’s leadership, they will counsel together concerning how they can stay God’s hand and prevent the fulfillment of that foretold by the prophets centuries before this time. But all will be in vain. The One seated in the heavens will laugh, He will scoff at the puny efforts of the Gentile powers, and He will then speak to them in His anger and wrath (Psalms 2:4-5). This will be followed by that seen in the continuing text Psalms 2:1-12 : “Yet have I set my king upon my holy hill [or, ‘mountain’ (Heb., har)] of Zion. I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I will give thee the heathen [‘Gentiles’] for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break then with a rod of iron; thou shalt dash them in pieces like a potter’s vessel” (Psalms 2:6-9). The Gentile nations under Satan, in the end time, will be unable to do any more than Satan found that he could do when he sought to exalt his throne at a time in the distant past (Isaiah 14:12-17; cf. Ezekiel 28:14-19). Satan’s prior efforts proved utterly futile, resulting in God’s wrath; and exactly the same thing will result from the actions of the Gentile nations at the end of Man’s Day. Satan, seeking to exalt his throne, found himself disqualified to continue holding his appointed position, and his kingdom was reduced to a ruin (Genesis 1:2 a). And, at a time yet future, with the Times of the Gentiles brought to an end, the Gentile nations will find themselves no longer qualified to hold their appointed positions. At that time, their power and kingdom will be reduced to a ruin (Daniel 2:34-35; Daniel 2:44-45; Joel 3:9-21; Revelation 19:11-21; cf. Isaiah 2:1-5). Now, note the context on either side of Psalms 2:7. Immediately before (Psalms 2:6), God is seen placing His King on the holy mountain called Zion; and immediately after (Psalms 2:8-9), God is seen referring to the King’s inheritance and possession. But the thought of the Father begetting the Son between these two Messianic statements is a reference to an event occurring over 2,000 years in the past, allowing God’s Son to become His Firstborn, making these events possible. In one frame of reference, God is saying in Psalms 2:7, Thou art my Son; this day [i.e., for this day, to allow this day to be brought to pass] have I begotten thee [at a time in the past, making You more than My Son, making You My Firstborn Son].” And this would be born out by the structure of the Greek text in Acts 13:33; Hebrews 1:5; Hebrews 5:5. In each verse, the word “begotten” appears in the perfect tense, pointing to action completed in past time, with the results of that action continuing into the present and existing in a finished state. In Acts 13:33, it is an action which precedes Christ’s resurrection, anticipating that day when Christ comes into possession of “the sure mercies [lit., ‘the holy things’] of David [which are regal]” (Acts 13:33-34). In Hebrews 1:5, it is an action set at the beginning of seven Messianic quotations from the Old Testament. And in Hebrews 5:5, it is an action anticipating Christ one day exercising the Melchizedek priesthood - as the Great King-Priest in Jerusalem (Hebrews 5:5-10; cf. Psalms 110:1-4). This is that which Scripture reveals concerning God’s Firstborn Son, Jesus, the One Who, in a coming day, will bring to pass that which continually eludes man today - effecting peace in the troubled Middle East, a peace which can only follow that seen in Psalms 2:1-5. ======================================================================== CHAPTER 86: 06.02. ISRAEL ======================================================================== 2 Israel And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, I will slay thy son, even thy firstborn (Exodus 4:22-23). But now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine (Isaiah 43:1). Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises (Romans 9:4). The nation of Israel is God’s "son" because of creation. God performed a special creative act in the person of Jacob (Isaiah 43:1); and, as a result, not only Jacob, but his descendants through his twelve sons -- forming the nation of Israel -- are viewed in Scripture as God’s "son." Then, the nation of Israel is more than just God’s "son." This nation, because of a subsequent adoption, is God’s firstborn son. That is, God, at a time following His creative activity surrounding Jacob and a nation emanating from his loins, adopted this nation, placing the nation of Israel in the position of His firstborn son (Exodus 4:22-23). Note Isaiah 43:5-7 relative to both creation and sonship: "Fear not: for I am with thee: I will bring thy seed [the seed of Jacob in v. 1] from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; Even every one that is called by my name: I have created him for my glory, I have formed him; yea, I have made him." The reference is to a future regathering of the Israelites from a worldwide dispersion. The Israelites, in connection with creation mentioned in verses one and seven, are referred to as God’s "sons," with "daughters" used contextually within this same thought -- i.e., within the thought of creation resulting in "sonship." (With respect to both males and females viewed in relation to sonship, the nation as a whole is almost always spoken of in the sense of a son, or in the sense of sons when referring to individuals comprising the nation [which would include both males and females]. For example, the expression used in verses such as Exodus 1:1; Exodus 1:7; Exodus 1:9 or Acts 5:21; Acts 7:23; Acts 7:37 to describe all those comprising the nation [both males and females] is "the sons of Israel" [NASB (The Hebrew word translated "sons" in Exodus 1:1; Exodus 1:7; Exodus 1:9 and other similar O.T. passages is ben, and the Greek word translated "sons" in Acts 5:21; Acts 7:23; Acts 7:37 and other similar N.T. passages is huios. These respectively are the Hebrew and Greek words for "son," and both should be so understood and translated)]. Thus, the use of "daughters" in connection with "sons" in a verse such as Isaiah 43:6 must be understood in the preceding respect. It must be understood in a similar respect to the way God’s wife [Israel] is also viewed -- as God’s son. And the same would hold true relative to how Christ’s wife is to be viewed yet future. His wife [to be comprised of Christians] will also be viewed the same way Israel, the wife of Jehovah, is presently viewed -- as God’s son. The way in which the government in God’s kingdom was originally established, only sons could rule. Then, in relation to man and the earth, two things are seen in this respect: only firstborn sons can rule; and there has to be a husband-wife relationship within this rule, with the wife, of necessity, also being a firstborn son.) Isaiah 43:7 clearly states that every descendant of Jacob is himself a special creation, as Jacob is seen as a special creation back in verse one). Whether this is understood as a passing on of the sonship status through birth, or as God stepping in at the time of birth and performing an individual, creative act, is immaterial. The fact remains that, because of creation, Jacob is seen as a son of God; and, through procreation, all of his descendants are seen in Scripture individually as sons of God, with the nation as a whole seen collectively as God’s son (Exodus 4:22-23). This entire thought of creation and sonship, followed by adoption, is what separates and sets apart both the Jewish people individually and the nation of Israel as a whole from all the Gentiles (individually, or nationally). Scripture makes a sharp distinction between Israel on the one hand and the Gentile nations on the other. The Jewish people comprise a separate and distinct nation which is not to be "reckoned among the nations" -- the Gentile nations (cf. Numbers 23:9; Deuteronomy 7:6; Amos 3:1-2). The Government of the Earth In keeping with this same line of Biblical teaching as it pertains to regality, Satan -- positioned by God as the earth’s ruler in the beginning (Ezekiel 28:14) -- has ruled the earth, uninterrupted, since that time. And Satan’s rule has always been under God, though a rebel ruler under God following his fall. Throughout Man’s Day, Satan has carried out this rule through the nations. And he accomplishes this rule through a complete gradation of powers and authorities within his kingdom -- i.e., through angelic rulers (fallen angels), to whom power and authority has been delegated. Particular angels have been placed over particular nations. Then, under each of these angelic princes placed over nations, there are numerous other angels assigned to occupy lesser positions of power and authority. This is the manner in which the government under Satan, in the heavens, is revealed to presently exist; and this established government, with respect to individual nations, angelic princes, and lesser angelic rulers assigned under these princes, apparently corresponds to a complete gradation of powers and authorities within the various nations on earth (Daniel 10:13-20). However, there is one exception to Satan’s rule in this respect. In Satan’s kingdom, there is no angelic prince and there are no lesser angelic rulers holding positions over Israel. Israel is a separate and distinct nation, God’s firstborn son, and is not to be "reckoned among" the nations. The angelic prince which exercises this type power and authority over Israel during Man’s Day is revealed to be Michael, an angel not associated with Satan’s fall and his kingdom. And any angelic rulers under Michael would also, of necessity, be outside of Satan’s domain and rule (Daniel 10:21). Note Revelation 12:1 ff in this respect. Israel and the nations are in view on the one hand (Revelation 12:1-6), and Michael and his angels, along with Satan and his angels, are in view on the other (Revelation 12:7-9), with everything being regal in nature. (In the preceding gradation of powers and authorities, the angelic rulers -- whether those consisting of Satan and his angels, or of Michael and his angels -- exercise power and authority from a heavenly sphere. All hold their positions under God [though Satan and his angels are rebel rulers], and all rule through those whom God has placed in positions of power and authority on the earth. "The heavens do rule" in this respect. This rule begins with God [in the heavens] and progresses through angels [also in the heavens] to man [on the earth]. "There is no power but of God," and "the powers that be [whether in the heavens, or on the earth] are ordained of God" [cf. Daniel 4:17-26; Romans 13:1-2]. During the present day and time, angels -- both within and without Satan’s kingdom -- continue to hold previously appointed regal positions [appointed by God] in the preceding respect. Note that even those represented by the twenty-four elders in Revelation 4:1-11; Revelation 5:1-14 remain crowned and retain a regal connection with God’s throne until a particular, revealed time yet future. And that future time is associated with events immediately following the present dispensation, events occurring near the conclusion of Man’s Day, anticipating Christ and His co-heirs taking the kingdom [ref. the "Appendix," Crowns Before the Throne, in the author’s book, RUTH]. The things reiterated in the preceding three paragraphs form fundamental, foundational Biblical teachings surrounding the government of the earth -- past, present, and future. And possessing a proper understanding of the government of the earth forms a fundamental, foundational basis for properly understanding numerous related things surrounding Israel and the nations seen occurring in the world today.) Knowing the things surrounding how the present kingdom on this earth is established -- which includes not only the nations but Israel as well -- is the key to seeing and understanding the central and primary reason for Satan’s continuous hatred of the Jewish people down through the years. And this is something which has resulted in or has had a direct bearing upon all of the anti-Semitism over centuries of time, as well as the present unrest in the Middle East. The emanating point for all anti-Semitism is Satan, and he carries out his numerous anti-Semitic endeavors through the Gentile nations, over which he and his angels rule; and the basic reason for all anti-Semitism is centered in Israel’s identity and position among the nations -- God’s firstborn son, the one existing apart from Satan’s present governmental rule, the one possessing the right to hold the sceptre, and the one who one day will hold the sceptre. Note Romans 9:4 in this respect: "Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises." God’s "adoption" of Israel is mentioned first, which necessitated a prior sonship standing, for only sons are in a position to be placed as firstborn sons through adoption. Then "the glory" is mentioned, along with "the covenants," "the giving of the law," "the service of God," and "the promises." All of these together are regal in nature and have to do with God’s firstborn son, a land, and a theocracy. In relation to any of the six things mentioned in Romans 9:4, all of the Gentile nations find themselves in exactly the same alienated position. No Gentile nation can qualify to lay claim to anything in this list, for there is no special creation among any of the Gentile nations, allowing sonship and a subsequent adoption to exist. The only way that any Gentile nation can have any type association with the things listed in this verse is seen in Genesis 9:25-27. And this section of Scripture, early in Genesis, shows the place which God has decreed that the Gentiles occupy in relation to Israel throughout Man’s Day, once this nation, through Jacob and his progeny, had been called into existence. In Genesis 9:1-29, of the three sons of Noah, Shem was the only one revealed to have a God (Genesis 9:26). And if either of the other two sons (Ham or Japheth), alienated from God in this respect, was to receive spiritual blessings, they would have to "dwell in the tents of Shem" (Genesis 9:27). That is to say, they would have to come to the one in possession of a God and spiritual blessings. They would have to come to and ally themselves with Shem. And that is exactly the position in which Israel and the Gentile nations have found themselves throughout millenniums of time, find themselves today, and will always find themselves. Of all the nations on earth, Israel, the nation descending from Shem through Abraham, Isaac, and Jacob, is the only nation having a God; and the God Whom Israel possesses has decreed that all spiritual blessings are to flow through the nation which He has singled out as His firstborn son. Thus, for the Gentiles to be blessed -- today, or at any time yet future -- they would/will have to do the same thing seen among Noah’s sons in Genesis 9:25-27. They would/will have to come to the one in possession of a God and in possession of spiritual blessings. They would/will have to come to and ally themselves with Israel. (Note that "the God...of the Gentiles" in Romans 3:29 is a reference to saved Gentiles, not to Gentile nations [cf. Romans 1:16; Romans 2:5-16; Galatians 1:11-16; Galatians 2:2-15; 2 Timothy 1:11]. The nations have gods, but... [cf. Psalms 96:5].) Exactly the opposite though is happening today. Israel, viewing matters from the vantage point of the nation’s present position of disobedience and unbelief, fails to understand her God-ordained position among the nations; the Gentile nations, alienated from God and His revelation to man (something which has come through Israel), have no concept at all of Israel’s present position; and by large, the vast majority of Christians in the world today, because of their ignorance of Biblical teachings surrounding Israel and the nations, find themselves in a position, as it pertains to the true knowledge of God and world affairs, which is little different than that seen among Israel and the nations. God though will shortly bring an end to and rectify the entire matter. The present dispensation has almost run its course. And when the present dispensation ends, God will resume and complete seven unfulfilled years in His dealings with Israel during Man’s Day, bringing an end to Man’s Day and the Times of the Gentiles. That is to say, God will shortly once again step into the affairs of the human race, remove the Church, and then complete seven unfulfilled years of the prior dispensation. And, having brought matters to a completion in this respect, God will have finished His 6,000-year period of work comprising Man’s Day, completely straightening out at that time all the things which man has often only made worse through his vain efforts to improve or to rectify matters. In this respect, note two things: 1) the present existing situation in the Middle East, apart from Messiah; and 2) that which is about to exist, when Messiah is once again present. Israel and the Nations Today In relation to that clearly taught in Scripture, a situation exists in the Middle East today which should, on the one hand, not exist, but, on the other hand, has to exist. And that situation concerns a remnant of Jews leaving their place among the Gentile nations, to which the Jewish people in time past had been driven, and returning to the land covenanted to Abraham, Isaac, and Jacob. In this respect, according to the type in Numbers 35:15-34 and that which has occurred in the antitype, the slayer has returned to "the land of his possession" before it was time for him to return. He has returned before "the death of the high priest," something expressively forbidden by Scripture. "Israel" is the slayer. The nation is guilty of blood, the blood of their Messiah (Acts 2:23; Acts 2:36; Acts 3:14-15; Acts 7:52), and is presently unclean through contact with the dead body of their Messiah. And Scripture is clear that cleansing cannot occur until the third or seventh day, with Israel presently living during the second or sixth day (Numbers 19:11-22). The slayer cannot return until the antitype of that seen in "the death of the high priest." Only then can the slayer be allowed to return to the land, with atonement subsequently provided (the word translated "satisfaction" [KJV], "ransom" [NASB] in Numbers 35:31-32 is a cognate form of the Heb. word for atonement). "Christ" is the High Priest in view in the antitype. And the termination of His present ministry in the sanctuary is that seen through the termination of the high priest’s ministry (occurring through death in the type). Christ’s present ministry is patterned after the order of Aaron, and this ministry will one day end, which will be the antitype of that seen through the end of the high priest’s ministry in Numbers 35:25; Numbers 35:28; Numbers 35:32. Only then can the slayer be allowed to return to the nation’s land; only then can Christ come forth as the Great King-Priest after the order of Melchizedek; and only then can cleansing be provided for the slayer (ref. "Appendix I," The Death of the High Priest, in the author’s book, ESTHER). God uprooted Israel from her land and drove His people out among the nations because of unbelief and disobedience. And the reason for the Jewish people being driven out in this manner was to effect repentance, resulting in belief and obedience. In short, the Jewish people were to remain scattered among the Gentiles and suffer at the hands of the Gentiles, under Satan, until such a time as repentance was effected. Thus, in the light of the current alignment of nations in the Middle East, one central question emerges: What is the slayer doing back in the nation’s land -- removed from numerous Gentile lands where the Jewish people were scattered -- both before repentance and before Christ completes His high priestly ministry in the sanctuary?" That, of course, can have only one answer. God, in His sovereign control of all things has allowed the slayer to return, for a revealed purpose. God has allowed the slayer to return in order to effect the fulfillment of end-time Biblical prophecy, for, according to prophecy, a nation, must exist in the Middle East during the latter days. But God drove the Jewish people out among the Gentile nations to effect repentance, and He has not changed His mind concerning where He has decreed that His people will be residing when repentance occurs. This alone should tell a person that the present remnant in the land will have to be uprooted and driven back out among the nations -- something which can never occur once God restores the Jewish people in accord with His numerous promises (cf. Deuteronomy 30:1-5; Ezekiel 36:24-28; Ezekiel 37:11-28; Ezekiel 39:25-29; Joel 3:1-21). An unrepentant and unbelieving remnant is back in the land today to set the stage for that which is about to occur. God is about to remove the Church and once again turn back to His people, Israel, dealing with the Jewish people during Daniel’s unfulfilled Seventieth Week, bringing them to the end of themselves and to the place of repentance. Only then can God deal with them in relation to the Old Testament prophecies surrounding the nation’s restoration. (Note that to associate the present return of a remnant -- over 5,000,000 strong, forming the present nation of Israel -- with God’s promise through the prophets that He would one day restore His people to their land is an oxymoron. That is to say, it is a contradictory statement. And God simply does not do things in a contradictory manner. Things of this nature are left for man. God cannot presently restore His people to their land in accord with that which the prophets have foretold, for He has made matters very clear in His Word concerning both the time of Israel’s return and the existing conditions surrounding the nation’s return. And neither presently exists -- the time [the termination of Christ’s present ministry in the sanctuary has not occurred], or the conditions [according to the prophets, Israel will repent and return in belief, not in their present unrepentant and unbelieving state]. Thus, the present existence of the nation of Israel in the Middle East can have nothing to do with God’s promise through the prophets to one day remove the Jewish people from the nations into which He has driven them and place them back in their land. And that should be simple enough for anyone to understand, for, if the present restoration is a fulfillment of God’s promise of restoration, God would be acting contrary to that which He has revealed in His Word -- an impossibility.) Israel and the Nations Yet Future Israel in the Middle East today is as Jonah on board the ship in the Book of Jonah. Jonah was out of place on the ship, fleeing from the Lord in a disobedient and unrepentant state, and asleep down in the hold of the ship (Jonah 1:1-3, Jonah 1:5). And Israel is out of place in the land today, fleeing from the Lord in their disobedient and unrepentant state, and asleep in relation to the nation’s calling. As Jonah sought to flee from the Lord’s presence, a great storm arose on the sea, of a magnitude which put all those on the ship in danger, producing conditions completely beyond their control (Jonah 1:4). And, because of Israel’s presence in the land, in the antitype, this is exactly where matters are headed in the Middle East -- the Gentile nations ultimately finding themselves in a genocidal turmoil, of a nature completely beyond their control. The "sea" carries a dual metamorphical meaning in Scripture -- the Gentiles, and the place of death (cf. 1 Corinthians 10:1-2; Colossians 2:12; Revelation 13:1). In the type, Jonah, at the height of the storm, was cast from the ship into the sea, and repentance ultimately resulted; and, in the antitype, Israel, at the height of the turmoil about to occur, will be removed from the nation’s land and be driven out among the Gentile nations, where repentance will ultimately occur. It was after two days, on the third day, in the sea, that Jonah repented; and it will be after two days, on the third day, among the nations, that Israel will repent. Scripture clearly reveals numerous details about that coming day when the entire nation of Israel will find herself among the nations -- both those presently in the land and those still scattered among the nations (cf. Joel 3:1-8; Matthew 24:15-31; Luke 21:20-24; Revelation 11:2). Israel, in Gentile lands in that day, will be brought into such dire straits through Gentile persecution that the nation will have no recourse other than to turn to and call upon the God of their fathers. And God, according to His promise, will then hear and bring to pass their long-awaited deliverance (cf. Exodus 2:23-24; Exodus 3:7-10; Exodus 4:20-23; 2 Chronicles 7:14). Why have the nations, under Satan, persecuted Israel throughout history? And why will the nations, under Satan, persecute Israel, yet future, during the Tribulation, to the extent seen in Scripture? The answer is clear. It is because of Israel’s identity and destiny -- God’s firstborn son, destined to take the sceptre. Why has God allowed this persecution to occur in the past, and why will God allow the nations to persecute Israel to this extent yet future? The answer is exactly the same as to why the nations have persecuted and will continue to persecute Israel. It is because of Israel’s identity and destiny -- God’s firstborn son, destined to take the sceptre. God will use Satan’s hatred of and efforts to destroy Israel through the Gentile nations to bring His firstborn son to the place of repentance. Only then can God’s son realize the rights of the firstborn. ======================================================================== CHAPTER 87: 06.03. THE CHURCH ======================================================================== 3 The Church For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God... For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body (Romans 8:18-19; Romans 8:22-23). Therefore if any man be in Christ, he is a new creature [lit., ’creation’]: old things are passed away; behold, all things are become new (2 Corinthians 5:17). Christians, because of creation, are seen in Scripture as "sons" of God, with the adoption yet future. And following the adoption of Christians, God will have a third firstborn son -- a corporate or national son, as Israel. God presently has two firstborn Sons -- Christ and Israel. And He is about to bring into existence a third firstborn son -- the Church. Only then can God’s purpose for man’s creation, six millenniums prior to that time, be realized. "Sonship" portends rulership; only "sons" can occupy regal positions in God’s kingdom. That’s the way it has always existed in the angelic realm, prior to, at the time of, and following man’s creation. And, once man had been brought into existence, for the regal purpose revealed at the time of his creation (Genesis 1:26-28), that’s the way it had to exist in the human realm as well. In the human realm though, something additional was subsequently revealed. Not only must the one holding the sceptre be a son, but he must, more particularly, be a firstborn son. Within the human realm, only firstborn sons can rule in God’s kingdom. That’s why Scripture places such a heavy emphasis upon Christ not only occupying the position of God’s Son but that of God’s Firstborn as well. Note how the author of Hebrews brings both to the forefront in the first of seven Messianic quotations in chapter one of the book: "Thou art my Son; this day have I begotten thee" (Hebrews 1:5 a; cf. Psalms 2:7). Then, following a Messianic quotation dealing with the Father-Son relationship (Hebrews 1:5 b), reference is again made to Christ as God’s Firstborn preceding the remaining five Messianic quotations: "And again, when he bringeth [lit., ’And when He shall again bring’] in the firstbegotten into the world..." (Hebrews 1:6 a; cf. 2 Samuel 7:14). And even in a passage such as John 3:16, attention is called to God’s "only begotten Son," a direct reference to not only Christ’s Sonship but to His Firstborn status. (The statements to this effect in both the opening verses of Hebrews and John 3:1-36 three should be expected. The opening verses of Hebrews form the manner in which The Spirit of God arranged seven Messianic quotations, introducing the subject matter in the book. The Holy Spirit, when He moved the author of this book to pen the recorded words, arranged these seven Messianic quotations from the Old Testament in such a manner that Christ’s Sonship and His Firstborn status as God’s Son would be brought to the forefront at the beginning, forming the foundational basis for all which follows. Then, John 3:16 forms a part of Christ’s discourse to Nicodemus, where the subject matter begins through referencing the coming kingdom, responding to Nicodemus’ question about the signs being manifested (John 3:2-5). "Signs" in Scripture always have to do with two things: Israel, and the kingdom. And it would be in complete keeping with the subject at hand to continue the thought portended by Nicodemus’ question surrounding "signs" into the latter part of the discourse, which is exactly what is seen.) Within the family relationship, Christians are referred to as both children and sons. And the two are closely related but are not really the same. All Christians are referred to as "children" (Gk., teknon), but Scripture does not use "sons" (Gk., huios) in the same all-encompassing manner. Though all Christians are "sons" because of creation, the New Testament use of the Greek word huios, referring to Christians through this means, appears only within contexts which are both regal and where Christians are seen actively progressing toward the goal set before them. In this respect, the word is used relative to Christians in complete keeping with that which "sonship" portends -- with rulership. Children, Sons, Adoption In the New Testament epistles (both the Pauline and the general epistles), Christians are referred to as "children [teknon] of God" and "sons [huios] of God" about an equal number of times. They are referred to as "children of God" in Romans 8:16-17; Romans 8:21; Php 2:15; 1 John 3:1-2; 1 John 3:10; 1 John 5:2. And they are referred to as "sons of God" in Romans 8:14; Galatians 3:26; Galatians 4:6-7; Hebrews 12:5-8 (the word "sons" alone, rather than "sons of God," is used in the latter reference; but a Father-son relationship is in view throughout, showing God dealing with Christians as His sons). In all three sections of Scripture where Christians are presently referred to as "sons," adoption is also in view. In both Romans and Galatians, in the Greek text, the word huiothesia (the word for "adoption [’son-placing’]") appears in the context of the verses where Christians are referred to as "sons" (Romans 8:15; Romans 8:23; Galatians 4:5). And in Hebrews, adoption is seen in the context as well, though from a different perspective. It is seen following the verses referring to Christians as "sons" (Romans 8:16-17 -- verses forming the heart of the fifth and final major warning in the book, dealing with Esau [the firstborn] forfeiting his birthright). In the antitype of the account pertaining to Esau forfeiting his birthright, the thought of adoption would have to be brought into the picture, for Christians must not only be sons but they must be firstborn sons to realize the rights of the firstborn which Esau in the type forfeited. And the only way Christians can be brought into this position is through adoption. (Aside from Romans 8:15; Romans 8:23; Galatians 4:5, the only other place in the New Testament where the Greek word huiothesia is used relative to Christians is in Ephesians 1:5. And the use of this word early in the Book of Ephesians is in complete keeping with how the subject matter of the book is introduced in this first chapter -- a future "redemption" and "inheritance," in connection with the "mystery" revealed to Paul [Ephesians 1:7, Ephesians 1:9, Ephesians 1:11, Ephesians 1:14, cf. Ephesians 3:1-6; Ephesians 4:30], to be realized "in the dispensation of the fulness of times" [Ephesians 1:10]. These interrelated things are presently being made known, "by [’through’] the Church," to "the principalities and powers in heavenly places" [Satan and his angels], which accounts for the warning and instructions concerning the spiritual warfare at the close of the book [Ephesians 3:9-11; Ephesians 6:10 ff]. As in any New Testament epistle, the central subject seen in Ephesians is not salvation by grace, though that subject is dealt with in the book. Rather, the central subject has to do with the things seen in the opening chapter, which introduce the things about to be developed in the book -- things pertaining to Christians in relation to the coming kingdom of Christ. And if this epistle, or any New Testament epistle, is not studied after the manner in which the epistle is introduced, the central message of the epistle will be lost to the reader.) Thus, Christians are referred to as "sons" only in sections of Scripture where adoption is in view. Both sonship and adoption place matters within a regal setting; and Christians, in all three passages where adoption is dealt with, are seen actively moving toward the goal set before them -- the adoption of sons and being brought into a realization of the rights of the firstborn. On the other hand, Scripture refers to Christians as "children" within a regal setting as well, but not with respect to adoption. This is the main difference concerning how the two words are used in the New Testament epistles. It is sons who are adopted, not children. (In Romans 8:16-17; Romans 8:21, the Gk. word for "children" [teknon] is used in a context with the Gk. word for "sons" [huios]. And an inheritance, an adoption, and a manifestation of sons are seen in the passage [with huios alone used relative to the latter two (Romans 8:14)]. In Php 2:15, teknon appears in connection with present Christian activity, with a view to the coming day of Christ [Romans 8:16]. And in 1 John 3:1-2; 1 John 3:10; 1 John 5:2 the context shows the same thing as seen in Php 2:15-16. Teknon is used in these verses to depict present Christian activity, with a view to the hope set before Christians, Christ’s future appearance, and being shown as an overcomer in that coming day.) Thus, there is the central distinction between the way in which "children" and "sons" are used in the New Testament. Both are used in regal settings, with the latter used more specifically in connection with the rights of the firstborn. Both can be used of Christians today; but, only "sons" is used when adoption is in view. Romans, Galatians, Hebrews In the New Testament passages where Christians are presently called "sons" (Romans 8:14; Galatians 3:26; Galatians 4:6-7; Hebrews 12:5-8), each passage presents a different facet of Biblical truth surrounding sonship. In Romans, the central issue is flesh and spirit, with adoption in view; In Galatians, the central issue is "the faith" in relation to Law, with adoption in view; and in Hebrews the central issue is God’s training for sons, with adoption in view. 1) Romans 8:1-39 "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led [lit., ’are being led’] by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father" (Romans 8:13-15). Romans 1:1-32, Romans 2:1-29, Romans 3:1-31, Romans 4:1-25, Romans 5:1-21, Romans 6:1-23, Romans 7:1-25 build into what could be considered an apex in Romans 8:1-39, which begins with "There is therefore..." These opening words are based on that which has preceded, and they introduce that which is about to follow. And that which follows brings to the forefront teachings surrounding flesh and spirit, dealt with different ways in the chapters which preceded. All Christians possess two natures, "the old man [the man of flesh]," and "the new man [the man of spirit]" (Colossians 3:9-10). And the far-reaching ramifications of Christians (all Christians, none excluded) following one nature or the other is graphically stated in Romans 8:13. Christians following the fleshly nature, living after the flesh, will die; but, Christians following the leadership of the Spirit, putting to death "the deeds of the body," that associated with the flesh, will live. Life in this respect is then explained (Romans 8:14 ff), with death simply being the absence of that seen in the explanation. Those following the leadership of the Spirit are presently looked upon as sons (Romans 8:14), and this is with a view to a future adoption and manifestation of sons, with the sons corporately (as Israel) forming a firstborn son (Romans 8:15-23). But those following after and minding the works of the flesh (cf. Romans 8:5-8) will have no part in these things. They are not presently looked upon and being dealt with as sons, and they will have no part in the things seen in this chapter awaiting sons. The preceding is the manner in which both life and death are used in this chapter. And the salvation or loss of the soul/life is in view, which is simply another way seen in Scripture to state the matter at hand (cf. Matthew 16:24-27; Hebrews 10:35-39; 1 Peter 1:3-9). Christians following after the things pertaining to their fleshly nature will lose their souls/lives; but Christians following the leadership of the Spirit, putting to death "the deeds of the body," will realize the salvation of their souls/lives. For all Christians, it is either one or the other. No middle ground exists (cf. Matthew 12:30). The salvation or loss of the soul has to do with occupying or not occupying a position with Christ in the coming kingdom, living or not living with Him in this respect. And, with "sonship" implying rulership, Romans chapter eight places the emphasis on a present recognition of sons, for a reason seen in the context: a future adoption of sons, followed by a manifestation of these sons. Both life and death are dealt with in the chapter, with both relating to the saved and covering the same time period, which can only be millennial, not eternal. If for no other reason (though there are other reasons), this time period would be evident from both 1 Corinthians 15:25-26 and Revelation 21:4, which specifically state that death will not exist during the ages beyond the Messianic Era. Thus, that portended by death in Romans 8:13 cannot extend into these subsequent ages; and, viewing the other side of the matter, neither can that portended by life in this same verse. (The Messianic Era will be the last 1,000 years of a septenary arrangement of 1,000-year periods, which are foreshadowed in the opening verses of Genesis through the use of six and seven days. Scripture deals at length with events during these 7,000 years but sparingly with events outside this septenary period. During the Messianic Era, man’s rule will be confined to this earth. The manifestation of sons during this time will have to do with bringing one province in God’s kingdom back into the condition and use for which it was originally intended, with governmental power emanating from the Son’s throne in the heavenly sphere of the kingdom [cf. Revelation 2:26-27; Revelation 3:21]. The Son, with His co-heirs, will take 1,000 years to bring order out of disorder. Then, once order has been restored, the kingdom will be delivered back to the Father, that the Father might be "all in all [’all things in all of these things’ (1 Corinthians 15:24-28)]." During the eternal ages beyond the Messianic Era, man’s rule will emanate from "the throne of God and of the Lamb," a throne from which universal rule will issue forth. And this throne will both rest upon a new earth and be the central governmental point in the universe. Thus, the manifestation of sons at that time will no longer have to do with governmental affairs of the present earth but with an apparent restructuring of the government of the universe itself, possibly beginning with the new earth.) As previously seen, in Romans 8:14, God views only those Christians as "sons" who are being led by the Spirit and, as a result, are putting to death the deeds of the body. And the reason why God limits viewing Christians as His sons in this manner need not be stated in so many words. God’s apparent reasoning can be easily ascertained from the context and that which "sonship" implies -- rulership. It is only those Christians presently allowing the Spirit to control their lives who will, in that coming day, live, be adopted (Romans 8:14-23), and be among those manifested as sons (forming God’s firstborn son). And it is with this end in view that God looks upon certain Christians as "sons" during the present time (Romans 8:19; cf. Hebrews 12:23). Those Christians failing to govern their lives in this manner will die, and there will be no adoption or manifestation as sons for them. And with this end in view, there would be no reason for God to view these Christians as "sons" during the present time, but only as "children." 2) Galatians 3:1-29 and Galatians 4:1-31 "For ye are all the children [Gk., huios, ’sons’] of God by faith in Christ Jesus... But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law. To redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ" (Galatians 3:26; Galatians 4:4-7). Christians are referred to as "sons" in three different verses in the Book of Galatians (Galatians 3:26; Galatians 4:6-7). And, as in the Book of Romans, references of this nature are used in a context having to do with adoption (Romans 4:5). It is simply the same picture once again, though from a different perspective. A different facet of sonship and adoption is dealt with -- how the Law, given through Moses, can have absolutely nothing to do with the matter at hand. The inheritance was given to Abraham, by promise, four hundred and thirty years before the Law was given through Moses; and the giving of the Law didn’t, it couldn’t, bring about any type change to that previously given to Abraham (Galatians 3:16-18). Then, as in Romans, "faith" is brought to the forefront in that which is stated in Galatians. The Law cannot be separated from faith, for the Law is God’s Word, and "faith" is simply believing that which God has stated about a matter. In this respect, an Israelite keeping the Law would be acting by faith (cf. Deuteronomy 5:33; Deuteronomy 28:1-14; Matthew 19:16-21; Hebrews 11:6). "Faith" in connection with the Law though is not how "faith" is dealt with in this section of Galatians, preceding and leading into the reference to Christians as "sons" (Galatians 3:19-25). Rather, "the faith" is introduced (which is a means used by the N.T. writers to reference the Word of the Kingdom), and "the faith" (used in Galatians 3:23, Galatians 3:25 ["faith" in both verses is articular in the Gk. text]) is sharply contrasted with Law. One has nothing to do with the other. (Regarding "the faith," refer to the author’s book, FROM ACTS TO THE EPISTLES, Chs. X, XI.) The picture presented in Galatians is that of individual "sons," forming part of God’s national firstborn son (Israel), under Law, who become "new creations" in Christ. And, through this means, they relinquish their national identity with Israel -- no longer being associated with the things pertaining to Israel (in this case, the Law, or the adoption relative to a present firstborn status) -- and become members of a new nation where there is no distinction between Jew and Gentile (Galatians 3:28). And, once they have become followers of "the faith," these individuals are looked upon as "sons" (because they are "new creations" in Christ) and, along with all other Christians of like mind in this new nation (whether formerly Jew or Gentile), await the adoption. Then, beyond the adoption will be the realization of an inheritance, through Christ, Who is Abraham’s Seed, seen in Galatians 3:29 (cf. v. 16): "And if ye be Christ’s [lit., ’And if ye are of Christ,’ i.e., among those belonging to Christ], then are ye Abraham’s seed, and heirs according to the promise." The promise given to Abraham was to be realized through both an earthly and a heavenly seed, as seen in Genesis 22:17-18. "Israel," the seed of Abraham through the nation’s lineage from Isaac and Jacob, will, following Israel’s repentance, conversion, and restoration, realize the earthly portion of the inheritance; and "the Church," the seed of Abraham through being "in Christ," will, following the adoption, realize the heavenly portion of the inheritance. 3) Hebrews 12:1-29 "And ye have forgotten the exhortation which speaketh unto you as unto children [Gk., huios, ’sons’], My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the Father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons... Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, thou he sought it carefully with tears" (Hebrews 12:5-8, Hebrews 12:16-17). The passage in Hebrews 12:5-8 deals with God’s training for those Christians whom He views today as "sons." The words "chastening" (Hebrews 12:5, Hebrews 12:7), "chasteneth" (Hebrews 12:6-7), or "chastisement" (Hebrews 12:8) are translations of the Greek words paideia or paideuo, which are noun and verb forms of the same word. These words refer to "instruction" or "training," and the translation should reflect this fact. Paideia and paideuo are cognate forms of the word paidion, which refers to "a very young child" (used this way in Matthew 18:2-5; Matthew 19:13-14). In this respect, the words paideia and paideuo in Hebrews 12:5-8 refer to God’s child-training for those whom He presently views as His "sons." And this child-training would, of necessity, take the exact form of that seen in Matthew 18:2-5 : "Except ye be converted, and become as little children [paidion], ye shall not enter into the kingdom of the heavens" (Matthew 18:3 b). Then note Hebrews 12:8. All whom God views as "sons" partake of this training, and any Christian who doesn’t is referred to by the Greek word nothos (translated "bastard," KJV). The thought, through the use of nothos, has to do with "illegitimate sons," i.e., Christians not having a part in God’s training of His "sons" -- through rejection, unfaithfulness, etc. -- and thus cannot be His sons. Then the adoption awaiting Christians is seen in a type-antitype structure in verses sixteen and seventeen, forming the last of the five major warnings in this book. God will possess a third firstborn son only after God’s present child-training of His sons is brought to completion, followed by the adoption. Only then can the Messianic Era be ushered in, bringing to pass the goal seen throughout all prophetic Scripture. ======================================================================== CHAPTER 88: 06.04. APPENDIX ======================================================================== Appendix Adoption, Redemption of the Body “The adoption” is spoken of in Romans 8:23 as being synonymous with “the redemption of our body”: “…waiting out adoption, [namely] the ransoming of our body” (Lenski). “…patiently awaiting son-placing, the redemption of our body” (Wuest). And since “the adoption” and “the redemption of our body” are synonymous in this respect, the matter cannot possibly be a reference to that which will occur at the time of the resurrection and rapture at the end of the present dispensation, as commonly taught. If the redemption of the body were to occur at this time, all Christians would be adopted into a firstborn status. And this would be completely contrary to any Scriptural teaching surrounding adoption, for “sons” alone [those whom God presently recognizes in this capacity, as seen in Romans 8:14; Galatians 3:26; Galatians 4:6-7; Hebrews 12:5-8], not children, find themselves in a position to be adopted [ref. pp. 25-33 of this book]. If the redemption of the body/adoption does not occur at the time of the resurrection and rapture, then when does it occur? And exactly what is involved in this future redemption/adoption? Romans 8:14-23 connects this future redemption/adoption with being “glorified together” with Christ and with “the manifestation of the sons of God.” Then, in this same respect, note how these things have been put together in Php 3:20-21 : “For our conversation [Gk. politeuma, ‘commonwealth,’ ‘political sphere of activity’] is in heaven [‘heavens’]; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body [lit., ‘our body of humiliation’], that it may be fashioned like unto his glorious body [lit., ‘His body of glory’], according to the working whereby he is able even to subdue all things unto himself.” The thought from the preceding two verses has to do with the Christians’ future regal position in the heavens, following Christ’s return; and it has to do with occupying this position in a “body of glory,” like unto the body presently possessed by Christ, not in the “body of humiliation” presently possessed by Christians. There was a time when this same humiliation presently seen in connection with the Christians’ body was also seen in connection with Christ’s body. Note the quotation from Isaiah 53:7-8 in Acts 8:32-33 : “…He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: In his humiliation his judgment was taken away: and who shall declare his generation? For his life is taken from the earth.” (The Gk. word translated “humiliation” in Acts 8:33 [tapeinosis] is the same word translated “vile” in Php 3:21 [also in the Septuagint trans. of Isaiah 53:8]. “Humiliation,” as in Acts 8:33, is the correct translation of the word.) The preceding reference from Acts has to do with the events surrounding Calvary. Christ, following His being stripped of His garments and arrayed as a mock King, was again stripped of His garments and impaled on a cross. Reference is made in all four gospels to His garments being removed prior to the crucifixion (Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23-24). Christ was lifted up in this manner, after His garments had been removed (except for perhaps an inner tunic), exposing His uncovered flesh for all to see (Psalms 22:16-18). The time of the humiliation spoken of in the text was the time when two things occurred: 1) His judgment was “taken away,” and 2) His life was “taken from the earth [i.e., He was cut off from the land of the living].” The former could only have to do with regal activity and the latter with His death. Christ had come over three decades prior to the events surrounding Calvary as “King of the Jews,” “in the likeness of [or, ‘in the resemblance of’] sinful flesh” (Matthew 2:2; Romans 8:3). And upon the cross, this body of flesh was exposed for all to behold. It was a body which, in all outward appearance, was like that which man presently possesses. It was a body which bore a likeness to that of all other men in their bodies of sinful flesh and, consequently, a body connected with humiliation. To properly understand that which was involved in relation to Christ’s body at the time of His first coming and in relation to man’s body both prior to and following that time, one must go back to the fall and see exactly what occurred in relation to Adam’s body at the time he partook of the forbidden fruit. When man sinned in the garden in Eden, the complete being of man - spirit, soul, and body - became in a fallen state. God had commanded Adam concerning the fruit of the tree of the knowledge of good and evil, “thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:17). After Satan had deceived Eve into eating of the fruit of this tree, she then “gave also unto her husband with her; and he did eat.” Immediately following this, “the eyes of them both were opened, and they knew that they were naked.” Then, in a vain effort to cover their nakedness, “they sewed fig leaves together, and made themselves aprons” (Genesis 3:1-7). At the time of the fall, Adam and Eve lost something; and it is clearly stated in Scripture that both immediately recognized this fact. That which they lost could only have been a covering of pristine glory which had previously clothed their bodies, for they, following the fall, found themselves in a twofold condition: 1) naked, and 2) separated from God. God is arrayed in a covering of “light,” connected with ”honour and majesty.“ And man, created in the “image” and “likeness” of God, could only have been arrayed in a similar manner prior to the fall. “Bless the Lord, O my soul. O Lord my God, thou art very great; thou art clothed with [‘you have put on’] honour and majesty. Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain” (Psalms 104:1-2). Recognizing the loss of this covering, realizing that they were naked, explains why Adam and Eve, immediately following the fall, sought to clothe themselves. They tried to replace the covering which had been lost with a work of their own hands, with fig leaf aprons. And then, apparently realizing the utter inadequacy of this covering, they, in their fallen state, sought to hide from God. God, finding Adam and Eve in this condition, completely rejected the works of their hands. God completely rejected their feeble efforts to atone for their own sin through seeking to replace the covering of pristine glory with fig leaves. Then, to bring His fallen creature back into a right relationship (although not in complete keeping with their previously unfallen state - something still future even today [and, as will be shown, something in connection with the redemption of the body]), God provided a covering consisting of animal skins (Genesis 3:21). This necessitated death and the shedding of blood; and herein lie basic, unchangeable truths concerning the state of fallen man and the means which are necessary to effect his redemption. Unredeemed man is a fallen creature, alienated from God; and two things are necessary to effect his redemption: 1) Divine intervention, and 2) death and shed blood. These truths have forever been set forth in the opening chapters of Genesis and can never change. (Two different words are used for “naked” in the Hebrew text of Genesis 2:25 [before the fall] and Genesis 3:7 [after the fall]. In the latter [3:7], the word has to do with absolute nakedness, but not so in the former [2:25]. Remaining within the way a person dressed in the East at the time Moses wrote Genesis, and at later times as well, the word used relative to nakedness pertaining to Adam and Eve preceding the fall [2:25] could be used to describe a person clothed in a tunic [inner garment] but lacking the mantle or cloak [outer garment]. In the preceding respect, prior to the fall, Adam and Eve were clothed in the Glory of God but had yet to possess the regal outer garments worn by kings [fulfilling the reason for man’s creation - to rule the earth (Genesis 1:26-28)]. Then, following the fall, no longer clothed in the Glory of God, Adam and Eve were no longer in a position to be further clothed in regal garments, realizing the purpose for their creation. They, apart from the inner garment [the Glory] could not wear the outer garments [royal apparel]. Adam, prior to the fall, never wore regal garments or held the sceptre. In this respect, he never moved beyond the description given in Genesis 2:25 - a “naked” condition, “naked” in relation to the reason for his creation [lacking the outer regal garments]. Thus, if man, now separated from the Glory, is to ever fulfill the purpose for his creation, God must act. Redemption has to occur; and this, of necessity, has to include the complete man - spirit, soul, and body - with a view to not only a restoration of the Glory but to regality beyond this restoration.) Flesh in Scripture is spoken of in synonymous terms with sin (e.g., Romans 8:1-13; Galatians 4:23; Galatians 5:16; Galatians 6:8; 1 Peter 3:21; 1 John 2:16). But, in actuality, there is nothing inherently wrong with flesh. Flesh is sinful only in the sense in which Scripture uses the expression, which must relate back to and have to do with the fall. God created man in a body of flesh; Christ appeared in a body of flesh, which He still has today and will continue to possess throughout eternity; and the whole of mankind, as well, will live in bodies of flesh throughout eternity - a type body which God designed for man in the beginning. Flesh is referred to as sinful and spoken of in synonymous terms with sin when it is not covered in the manner which God originally covered flesh and intended that flesh remain covered. And the removal of this covering at the time of the fall, because of sin, provides the connection between flesh and sin, existing today. Thus, Christ coming “in the likeness of sinful flesh” is simply a reference to His coming apart from His body being enswathed in Glory. And, in this respect, the height of His humiliation could only have occurred following His being arrayed as a mock King when His naked body, apart from the covering of Glory originally enswathing man’s body, was exposed on the cross for all to behold. Christ could not have worn regal garments at this time, for there was no covering of Glory. Christ, as Adam following the fall, lacked the inner garment; He lacked the covering of Glory. And, apart from this covering of Glory, which would have allowed regal garments to be worn, “judgment,” was not Christ’s to render. Consequently, it was taken from Him. Then, another - Pilate, a Gentile ruler (exercising power during the Times of the Gentiles, a time existing because of Israel’s past disobedience, extending over centuries of time) - was allowed to execute judgment upon Christ. And, as a result of this judgment, Christ was “led as a sheep to the slaughter,” with His “life” then taken away. With all these things in mind, in the light of that stated in Romans 8:15-23 and Php 3:20-21, it should be a simple matter for anyone to see what is involved in the adoption, the redemption of the body. Christ, at the time of His resurrection, was not raised in a glorified body. Christ’s body, following His resurrection, was still void of the covering of Glory. Christ’s body was not enswathed in a covering of Glory until at least forty days following His resurrection, when He ascended and “a cloud” received Him out of the disciples’ sight (Acts 1:9), an apparent reference to His being “received up into glory” (1 Timothy 3:16). In this respect, until His ascension, Christ still appeared exactly as He had appeared since the time of His incarnation - in a body of flesh, void of the Glory. Note the differences in His appearance to the two disciples on the Emmaus Road following His resurrection and His appearance to Paul on the Damascus Road at a time following His ascension. In the former appearance, it is evident that the two disciples noticed no visible difference between Christ’s outward appearance and that of any other Jewish man of that day. However, following His being “received up into glory,” that changed dramatically. When Christ appeared to Paul in a body enswathed in Glory, Paul was blinded by His outward appearance, by light which he later described as occurring at “midday” and being “above the brightness of the sun” (Acts 9:3-9; Acts 26:12-15). (Note the similar description of Christ in Revelation 1:16, where He is seen at a yet future time in the role of Judge - a time when “judgment” cannot be and will not be taken from Him: “…out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.”) In like manner to Christ’s resurrection, Christians will not be raised in glorified bodies either. The bodies of Christians will not be enswathed in Glory until events following the judgment seat, for it will be there that decisions and determinations will be made surrounding Christians relative to their having been shown qualified or having been shown disqualified to occupy positions with Christ in the kingdom. And only those having been shown qualified to occupy these positions will enter into events surrounding the adoption, the redemption of the body, and the Glory. If a person takes the redemption of the body back to the time of the fall - which is exactly where it must be taken, for something happened to the body at this time, necessitating redemption - he can come to only one conclusion. “The redemption of the body” has to do with placing man back in the position which he occupied prior to the fall and, in this position, allowing man to realize the reason for his creation, which is regal. This is the way matters are set forth in both Romans 8:15-23 and Php 3:20-21. The word “change” in Php 3:21 (referring to changing our body of humiliation) is a translation of the Greek word metaschematizo, which refers to an outward change. An inward change - described by the Greek word metamorphoo (Romans 12:1-2 [translated, “transformed”]) must have previously occurred, else there can be no outward change at that future time when Christians having previously been shown qualified find themselves enswathed in Glory, with their bodies “fashioned like unto” Christ’s body of Glory (Php 3:21). Thus, the adoption, the change in our body of humiliation, the redemption of the body, occurs at a time following the resurrection and rapture. This will be the capstone of all which preceded, placing man back in the position which Adam occupied before the fall, though with regal garments. And, accordingly, it will precede and anticipate Christ’s millennial reign. ======================================================================== CHAPTER 89: 06.05. BACK COVER ======================================================================== -back cover- God presently has two firstborn Sons - Christ (Hebrews 1:6) and Israel (Exodus 4:22-23). Christ is God’s firstborn Son through procreation (John 3:16), and Israel is God’s firstborn son through adoption (Romans 9:4). And God is about to bring into existence a third firstborn son through adoption - the Church (Romans 8:14-15; Romans 8:19; Romans 8:23). “Sonship” implies rulership. Only Sons can hold regal positions in God’s kingdom - past, present, or future. That’s the way God established matters in the beginning, and that which God has established in this respect never changes. In the human realm though, something additional was added - a “firstborn” status. In the human realm, unlike the angelic realm, an individual has to be a firstborn Son in order to rule and reign in God’s kingdom. Angels alone (sons of God because of creation) have ruled throughout God’s kingdom in time past (both over this earth and elsewhere in the universe). But, with man’s creation - an entirely new order in the universe, an individual created in God’s image, after His likeness - a change in the order of rulers within God’s government was made known. Man was created for regal purposes (Genesis 1:26-28); and, though sin subsequently entered, resulting in a ruined creation (Genesis 3:1 ff), God did not and will not change His mind concerning the reason He brought man into existence (Romans 11:29). The whole of man’s salvation has this high end in view, whether salvation past (the spiritual birth, presently possessed by all Christians) or salvation present and future (the saving of the soul, not presently possessed by Christians but awaiting realization). Man has been, is being, and is about to be saved for a revealed regal purpose. A new order of Sons is about to be brought forth (Romans 8:19; cf. Hebrews 2:5). And only then will God’s purpose for man’s creation (in the beginning) and His reason for man’s subsequent salvation (following his ruin) be realized. ======================================================================== CHAPTER 90: 07.00. IN THE LORD'S DAY ======================================================================== In the Lord’s Day by Arlen L. Chitwood The Lamp Broadcast, Inc. 2629 Wyandotte Way Norman, Okla. 73071 1991 [Imported into E-Sword by SFinigan for free distribution only, July 2006, by permission, from resource ] Arlen L. Chitwood, The Lamp Broadcast, Inc., Norman, Okla. E-mail: alchitwood@icnet.net . © Arlen L. Chitwood, The Lamp Broadcast . ======================================================================== CHAPTER 91: 07.000. BOOKS BY SAME AUTHOR ======================================================================== By the Same Author - THE STUDY OF SCRIPTURE HAD YE BELIEVED MOSES THE MOST HIGH RULETH RUN TO WIN SO GREAT SALVATION SALVATION OF THE SOUL FROM ACTS TO THE EPISTLES IN THE LORD’S DAY FOCUS ON THE MIDDLE EAST FROM EGYPT TO CANAAN LET US GO ON REDEEMED FOR A PURPOSE JUDGMENT SEAT OF CHRIST MYSTERIES OF THE KINGDOM THE BRIDE IN GENESIS SEARCH FOR THE BRIDE SEVEN, TEN GENERATIONS GOD’S FIRSTBORN SONS THE TIME OF JACOB’S TROUBLE JUDE RUTH ESTHER ======================================================================== CHAPTER 92: 07.0000. CONTENTS ======================================================================== In the Lord’s Day Foreword I.Caught into His Presence II.Judged in His Presence III.The Seven Churches IV.Crowns Before the Throne ======================================================================== CHAPTER 93: 07.00000. FOREWORD ======================================================================== FOREWORD This book, IN THE LORD’S DAY, deals 1) with the time of the resurrection of the dead and translation of the living "in Christ" (commonly called "the rapture"), 2) with judgment awaiting Christians at Christ’s judgment seat following their removal from the earth, and 3) with events related to this judgment, which preceded and anticipate the coming Messianic Era. These are the things dealt with in the opening four chapters of the Book of revelation. And viewing the book as a whole, these opening four chapters provide a sequence of events which must occur at the end of the present dispensation but before the beginning of the seven-year Tribulation period on earth. The Book of Revelation is the only book in Scripture which provides a comprehensive coverage of this nature, surrounding these events. The same truths concerning these events are taught elsewhere in Scripture (particularly in Old Testament typology) but not all together, in a sequence, which includes the Tribulation in the sequence, such as one finds in the Book of Revelation. Now only must the rapture and events surrounding the judgment seat occur preceding the Tribulation, but these events must, according to information in these chapters, be all-inclusive. That is, all Christians (all of the dead and the living "in Christ" throughout the entire 2,000-year dispensation) must be removed together, at the same time and place, to appear before Christ in judgment. According to these chapters, there can be no such thing as a selective removal of Christians from the earth at the time of the rapture; nor can there be such a thing as more than one time and place for events surrounding the judgment seat. A separation of Christians on the basis of faithfulness will occur, but not at the time of the rapture. This separation will occur at the judgment seat alone. ======================================================================== CHAPTER 94: 07.01. CAUGHT INTO HIS PRESENCE ======================================================================== 1 Caught into His Presence I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea (Revelation 1:9-11). The Book of Revelation is clearly a prophecy having to do with events occurring during "the Lord’s day" (Revelation 1:1, Revelation 1:10). These events begin with Christ’s return for the saved of the present dispensation, preceding the Tribulation (Revelation 1:10; Revelation 4:1-2), and end with events at the conclusion of the Millennium, anticipating "the day of God" (Revelation 20:7-15; Revelation 21:1-27; Revelation 22:1-5; cf. 2 Peter 3:10-12). The book divides itself into three main sections in the opening chapter: "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter [lit., ’after these things’]" (Revelation 1:19). "The things which thou hast seen" refer to the things in the latter part of chapter one (a description of Christ as Judge, with Christians in His presence [following their removal from the earth], in the future Day of the Lord), "the things which are" refer to the things in chapters two and three (God’s dealings with His people [Christians] during the present dispensation, preceding the Day of the Lord), and "the things which shall be hereafter [’after these things’]" refer to the things beginning with chapter four (things which will occur during the Day of the Lord, after the present dispensation [set forth in Revelation 2:1-29, Revelation 3:1-22] has run its course). Note that events in chapter one actually follow events in chapters two and three, though they are listed first in the book. The Lord’s Day, during which these events occur, will not begin until Christians have been removed at the time of the rapture (following events in Revelation 2:1-29, Revelation 3:1-22). And this is where both Revelation 1:1-20 and Revelation 4:1-11 begin. Events beginning with verse ten in chapter one and events throughout chapter four actually occur either at or about the same time, which is at the time of and immediately following the removal of Christians from the earth into the heavens at the conclusion of the present dispensation. (As will be shown, John’s removal into the future Day of the Lord in Revelation 1:10 is the same as his removal into heaven in Revelation 4:2. Events which follow in each chapter have to do either directly or indirectly with Christians. The events depicted beyond John’s removal in Revelation 1:1-20 apparently precede events depicted beyond his removal in Revelation 4:1-11, for events in Revelation 1:1-20 anticipate the events in Revelation 4:1-11.) Events throughout the first four chapters, beginning with Revelation 1:10-20, Revelation 2:1-29, Revelation 3:1-22, Revelation 4:1-11 concern God’s dealings with Christians, both during and immediately following the present dispensation. Then Revelation 5:1-14 is somewhat of a transitional chapter. God’s dealings with Christians will have been completed at this point in the book (dealings which terminate in heaven with events at the judgment seat [Revelation 1:1-20] and the relinquishment of crowns by the twenty-four elders [Revelation 4:1-11]), and God will then turn His attention toward Israel and the nations on earth. Revelation 5:1-14 is given over to a search for and revelation of the One found worthy to break the seals of the seven-sealed scroll; and the breaking of these seals -- with the breaking of the first seal marking the beginning of the seven-year Tribulation -- then begins to occur in Revelation 6:1-17. Thus, along with the three-way division of the book given in verse nineteen of chapter one, the preceding divisions must also be recognized. Except for several statements in Revelation 1:1-9, the Revelation 1:10-20, Revelation 2:1-29, Revelation 3:1-22, Revelation 4:1-11 constitute the Christian section of the book. Then beyond that, events shift away from God’s dealings with Christians to His dealings with the earth-dwellers (Israel and the Gentile nations); and most of the remainder of the book (Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24) is given over to these events. Christians appear on earth during the present dispensation in Revelation 2:1-29 and Revelation 3:1-22. They appear in heaven at the end of the present dispensation in Revelation 1:1-20 and again in Revelation 19:1-21 at the end of the Tribulation, concluding the present age. Then events in Revelation 4:1-11 indirectly concern Christians, in heaven, though there is no reference to them in the chapter. Events in Revelation 5:1-14 present a scene in heaven, anticipating the Tribulation on earth; and Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24 are given over to a description of this seven-year period on earth. These chapters (Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24) have to do strictly with Israel and the nations, and they form the most exhaustive, detailed treatment to be found anywhere in Scripture of events which will transpire on earth during the last seven years of the present age. Do you want to know what’s about to happen to Christians? Do you want to know what’s about to happen to Israel and the Gentile nations? Do you want to know how Man’s Day will end and the Lord’s Day will begin and end? We’re not left in the dark. It has all been made known in "the Revelation of Jesus Christ" which God gave unto John the Apostle, in order "to shew unto his servants things which must shortly come to pass" (Revelation 1:1). In the Spirit The expression, "in the Spirit," used in Revelation 1:10; Revelation 4:2, refers to a person being removed from the natural state of affairs into the supernatural for a particular purpose. John was on the Isle of Patmos "for the word of God, and for the testimony of Jesus Christ [which must be understood in the light of Revelation 1:1, ’things which must shortly come to pass’]" (Revelation 1:9). He was removed from his own time, near the end of the first century, and placed in the future Day of the Lord, nineteen centuries later (Revelation 1:10). And he was not only moved from one time-period to another but he was also moved from one place to another. He was moved from the earth into heaven (Revelation 4:1-2). John recorded the things revealed to him, not on the Isle of Patmos, but in heaven, nineteen and twenty-nine centuries in the future. These things were given to the Son by the Father and revealed to John through an angel (Revelation 1:1; Revelation 22:6-9). And during this time he was commanded to "write" on twelve different occasions (Revelation 1:11, Revelation 1:19; Revelation 2:1, Revelation 2:8, Revelation 2:12, Revelation 2:18; Revelation 3:1, Revelation 3:7, Revelation 3:14; Revelation 14:13; Revelation 19:9; Revelation 21:5). The fact that John wrote as these things were revealed to him is evident from the one time when he was about to write but was commanded not to so do (Revelation 10:4). Thus, what we have in this book is an eye-witness account concerning events which will begin to transpire at the end of the present dispensation and age (excluding events in Revelation 2:1-29, Revelation 3:1-22), which are prophetic insofar as Revelation 1:1 is concerned but current from John’s vantage point in the future Day of the Lord. In this respect, we have a book which was written during "time" which is yet to occur. Moving individuals into another time-period (either past or future) or into another location within that time-period in order to receive a revelation from God is not something new in Scripture. God, on one occasion, moved the prophet Ezekiel back in time, transporting him from Babylon to Jerusalem, in order to show him certain things about Israel’s past (Ezekiel 8:3 ff); and, on another occasion, God moved Ezekiel forward in time and once again changed his geographical location in order to show him certain things about Israel’s future (Ezekiel 37:1 ff). God is not bound by time or space. He can move individuals forward or backward in time at will, as well as change their geographical location (cf. Acts 8:39). He lives in the eternal present, and He is omnipresent. He is the eternal "I Am" (Exodus 3:14), and He is present everywhere at once through the work of the Spirit (cf. Genesis 1:2; Genesis 2:3; 1 Corinthians 2:9-10). In Ezekiel 8:3, God removed Ezekiel from Babylon and transported him to Jerusalem into a time before the captivity. God allowed Ezekiel to see the abominations that had been committed at that time by the children of Israel, which ultimately brought about the captivity in which Ezekiel had found himself (Ezekiel 8:5 ff). Thus, God, through allowing Ezekiel to see with his own eyes that which had occurred in Jerusalem at a time in the past, allowed him to see and understand why the children of Israel were in Babylonian captivity. In Ezekiel 37:1, God removed Ezekiel from Babylon once again and placed him in the middle of a "valley which was full of bones." On this occasion God revealed to Ezekiel, through that which happened to these bones, that which would happen to Israel at a future date. In this instance, the prophecy looks far beyond the Babylonian captivity to a time when the Israelites would be scattered throughout the nations of the earth, to a time when it would appear that all hope was lost and the people were cut off (Ezekiel 37:11, Ezekiel 37:21 ff; cf. Matthew 24:21-22; Matthew 24:31; Luke 21:24). Ezekiel was removed from Babylon and placed at a point in time over 2,500 years in the future and allowed to see that which is future even during the day in which we live. He was allowed to see the restoration of "the whole house of Israel" (Ezekiel 37:11) at a time when the Israelites would be placed in their own land under David their king, never to be uprooted again (Ezekiel 37:12-28). Thus, he was allowed to see the restoration of Israel (both the resurrection of the dead and the regathering of the living [Daniel 12:2; Matthew 24:31]) as it will occur when Christ returns at the end of the Tribulation. And John’s experience on the Isle of Patmos -- being supernaturally transported through time and space -- is no different than Ezekiel’s experience. John, as Ezekiel, was transported after the same fashion (cf. Ezekiel 37:1; Revelation 1:10) for the same purpose (cf. Ezekiel 11:25; Revelation 1:1; Revelation 22:6). Both men were transported "in the Spirit" through time and space in order that they might be allowed to view different things firsthand, as they actually occurred, things which God wanted them to see, understand, and record. The Lord’s Day Controversy has existed over the years in the interpretation of different parts of the Book of Revelation; and the fact that controversy of this nature has existed can, in no small part, be attributed to a misunderstanding of what is meant by the expression, "on the Lord’s day [lit., ’in the Lord’s day’]," in Revelation 1:10. Some expositors view this expression as a reference to the first day of the week, while others look upon the expression as a reference to the future Day of the Lord. The manner in which one understands this expression will govern, to some extent, his interpretation of that which follows in the book. Differences of interpretation in this realm usually involve only the opening several chapters, but sometimes they involve almost the complete book. One school of thought, for example, viewing "the Lord’s day" as a reference to the first day of the week, looks upon the Book of Revelation as a prophecy having to do mainly with events occurring during the Christian dispensation (an interpretation requiring extensive spiritualization of the book). Almost everything leading into the Lord’s return at the end of the nineteenth chapter is looked upon as pointing to events progressively occurring over two millenniums of time. All these events would have been future at the time John wrote the book, in line with Revelation 1:1, but they would be mainly past today. A more common view among those expositors who view "the Lord’s day" as a reference to the first day of the week is to look upon most of the book after the correct fashion -- having to do with events during the future Day of the Lord -- but to look upon the opening several chapters (especially chapter one) after an incorrect fashion. These expositors often see events depicted in the latter part of Revelation 1:1-20 as referring to events surrounding Christ and His Church here on earth today, with Christ in the midst of the Church occupying His present high priestly office. To view Revelation 1:1-20 in this manner is to miss the whole point of the way the book is introduced, something which will reflect, after some fashion, on one’s understanding of various things in the remaining chapters, especially things in chapters two through four. On the other hand though, to view John’s reference to "the Lord’s day" aright, as a reference to the future Day of the Lord, will start the person out in a correct manner in the book; and beginning the book after this fashion, he will be far more apt to see things within a correct framework in subsequent chapters than if he had begun after a fashion different from that which the author intended. Most of the criticism concerning "the Lord’s day" being a reference to the future Day of the Lord arises from the way that the Greek text is structured. It is structured differently in Revelation 1:10 than it is elsewhere in Scripture when reference is made to the Day of the Lord. Elsewhere, both in the Greek and Hebrew texts, two nouns are used ("day" and "Lord"). In Revelation 1:10, by contrast, there is one noun ("day") preceded by an adjective (translated, "Lord’s"). The adjective (translated as a possessive in the English text [a perfectly acceptable translation in this case; see also 1 Corinthians 11:20]) is a form of the Greek word for Lord (Kuriakos) and is used in the sense of "Lordian" or "Lordly." The word is articular in the Greek text, referring to a particular Lordian or Lordly day. It is a particular Lord’s day, or a particular day of the Lord. There is absolutely no difference in saying "the Lord’s day" or saying "the day of the Lord." In fact, the Hebrew text where the expression is found most of the different times it appears in Scripture (twenty times in the Hebrew text of the Old Testament and three times [other than Revelation 1:10] in the Greek text of the New testament) can only express "the Lord’s day" one way. There is no adjective for "Lord" in the Hebrew text, as in the Greek text, and the only way "the Lord’s day" can be expressed in this language is by using two nouns and saying "the day of the Lord." The context of Revelation 1:10 and central message of the book clearly reveal that the writer, through the use of the expression, "the Lord’s day," could have had only one thing in mind -- the future "day of the Lord." John was not only removed from the Isle of Patmos and taken to heaven but he was also moved forward in time to the end of the present dispensation. He was transported to a place and time where he saw Christ occupying His future position as Judge in the midst of His Church (Revelation 1:11-20). And from that point forward, the Book of Revelation has to do with things either anticipating judgment (Revelation 2:1-29, Revelation 3:1-22, Revelation 5:1-14), with judgment itself (Revelation 1:1-20, Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24, Revelation 19:1-21, Revelation 20:1-15 or with things resulting from judgment (Revelation 4:1-11, Revelation 19:1-21, Revelation 21:1-27, Revelation 22:1-21) during "the Lord’s day," "the day of the Lord." The first reference to the Day of the Lord in Scripture forms a first-mention principle, establishing a meaning and usage for this day which holds constant throughout Scripture. The Day of the Lord is first mentioned in Isaiah 2:12 as a day when the "lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted" (Isaiah 2:11-17). To bring the latter to pass (the Lord’s exaltation), the Day of the Lord is always associated in Scripture with God’s judgment, both upon man and the material creation. Judgment during this day falls first upon the Church (cf. Revelation 1:10-20; 1 Thessalonians 5:2-4), then upon Israel and the Gentile nations (cf. Revelation 6:1 ff; Joel 1:15; Joel 2:1-2; Joel 2:11; Joel 2:31; Joel 3:14), and then upon the material creation (cf. Revelation 21:1; 2 Peter 3:10). This is the way the Book of Revelation is structured. This is the reason why a correct understanding of the expression, "the Lord’s day," in Revelation 1:10 is a major key to a proper understanding of this book. And one reason so many people have trouble with the Book of Revelation is because they have ignored the interpretative keys which God has provided, especially this one. Aside from the preceding, there is no evidence whatsoever that the first day of the week was ever called "the Lord’s day" prior to the time this book was written. "The first day of the week" is always called just that in Scripture -- the first day of the week (Matthew 28:1; Mark 16:2; Mark 16:9; John 20:1; John 20:19; Acts 20:7; 1 Corinthians 16:2); and insofar as any historical evidence is concerned, this was the usage common in John’s day. Matters surrounding the expression, "the Lord’s day," and how it is used by Christians today though are quite different. This expression is presently used by numerous Christians as a reference to the first day of the week. In fact, one hears it almost everywhere, in and out of the pulpit. And this common usage may very well have had its origin centuries ago with a misinterpretation of Revelation 1:10. Actually, if one is going to call a day of our week, "the Lord’s day," it would have to, Scripturally, be a reference to Saturday, not Sunday. Saturday is the seventh day of the week, corresponding within the septenary arrangement of Scripture to the seventh millennium, which will be "the Lord’s day," or "the day of the Lord" (ref. the author’s book, WHAT TIME IS IT? Ch. III). Thus, the use of the expression, "the Lord’s day," as a reference to the first day of the week is detrimental to sound Biblical study in more ways than one. The Scriptural use of this expression (or, "the day of the Lord") is limited to one thing: a period of judgment lasting slightly longer than 1,000 years which will ultimately result in that which is described in Revelation 21:1-27 and Revelation 22:1-21. The Day of the Lord will terminate at the conclusion of the millennium (after 1,000-years of judgment, executed by Christ and His co-heirs) with God making "all things new" (Revelation 21:5). Come Up Hither John’s removal from the earth and appearance in heaven during "the Lord’s day" points to that future day when Christians will be removed from the earth and find themselves in heaven during "the Lord’s day." This is clear from comparing Revelation 1:10 with Revelation 4:1-2, along with the contexts of these verses. In Revelation 1:10, John was transported, "in the Spirit," into the future Day of the Lord. He then heard behind him "a great voice, as of a trumpet," instructing him, "What thou seest, write in a book, and send it unto the seven churches which are in Asia..." (Revelation 1:10-11). John then turned to see the One speaking (Revelation 1:12) and saw the seven Churches, with Christ, occupying His future role as Judge, in their midst (Revelation 1:12-20). In Revelation 4:1-2, John heard a voice, "as it were of a trumpet," which said, "Come up hither, and I will shew thee things which must be hereafter [lit., ’after these things’]." He was then transported, "in the Spirit," into heaven. Once in heaven, John saw a throne, One seated on the throne, and twenty-four crowned elders seated on surrounding thrones (Revelation 4:2-4). John then described the central throne and the worship of the One seated on the throne by four living creatures and by the twenty-four elders, as they cast their crowns before the throne (Revelation 4:5-11). Revelation 1:10 provides the time (the Day of the Lord) into which John was transported, and Revelation 4:1-2 provides the place (heaven) into which he was transported. Time is then looked upon in another sense in Revelation 4:1. This verse both begins and ends with the same two Greek words which mark the third division of the book back in verse twenty of the first chapter -- the words meta tauta ("after these things"). The verse should literally read, "After these things I looked...and I will shew thee things which must be after these things." "After these things" follows "the things which are [the things set forth in the messages to the seven Churches in Revelation 2:1-29, Revelation 3:1-22, pointing to the present time, the time when God deals with the Church on earth]." Thus, John’s removal into heaven, "in the Spirit on [’in’] the Lord’s day," points, chronologically, to an event occurring during future time at the conclusion of the present dispensation, preceding the Tribulation (Revelation 6:1 ff). This is where Scripture places the removal of the Church from the earth. It will occur at the end of the present dispensation, preceding the Tribulation on earth. And for those who have eyes to see, Revelation 1:10 and Revelation 4:1-2 describe the same event as described in 1 Corinthians 15:51-57 and 1 Thessalonians 4:13-18. 1. Seven Churches Following the removal of Christians from the earth, commonly called "the rapture," Christians will see exactly the same thing John saw following his removal in chapters one and four. They will see other Christians (which, in Revelation 1:11-20, is clearly a reference to all Christians [all seven Churches appear together, with Christ in their midst]), they will see Christ on His judgment seat, they will see God on His throne, they will see an active, ongoing worship of God, and they will see twenty-four elders cast their crowns before God’s throne. The seven Churches to which John was commanded to send a record of that which he saw while in heaven, in the Lord’s Day, were seven existing Churches in Asia during his day. These were seven particular Churches which the Lord chose to use, because of certain peculiar characteristics embodied by each -- things brought to pass under God’s sovereign control of matters -- in order that He, having these things, might be able to teach numerous spiritual truths in the opening chapters of this book. These seven Churches, among other things, set forth a history of the Church during the present dispensation, beginning with the Church in Ephesus which left its "first love" and ending with the "lukewarm" Church in Laodicea (Revelation 2:4; Revelation 3:15-16). Apostasy, because of the working of the leaven which the woman placed in the three measures of meal in Matthew 13:33, began to make inroads in the Church early in the dispensation (set forth in the message to the Church in Ephesus); and the working of the leaven was prophesied to be so complete ("till the whole was leavened") that, by the end of the dispensation, within the Church, there would exist a state of total corruption (set forth in the message to the Church in Laodicea). This is the reason Jesus asked the question, "Nevertheless when the Son of man cometh, shall he find faith [’the faith’] on the earth?" (Luke 18:8). The answer, from the wording of the Greek text, is negative. When the Son of Man comes, rather than finding the Church holding to "the faith" (a reference peculiarly related to the Word of the Kingdom [Matthew 13:19]; see the author’s book, SALVATION BY GRACE THROUGH FAITH, Ch. II), He will instead find the Church, because of the working of the leaven over almost two millenniums of time, described as being "wretched, and miserable, and poor, and blind, and naked" (Revelation 3:17). Such a condition, however, will make no difference insofar as Christians going forth to meet the Lord is concerned. All Christians, both the dead over a two-thousand-year period (resurrected) and the living at that time (translated), will be removed from the earth when the rapture occurs. They will be removed at the same time and be transported to the same place. The seven Churches dealt with in the first three chapters of Revelation (dealt with on earth during the present dispensation in Revelation 2:1-29, Revelation 3:1-22 and dealt with before the judgment seat of Christ during the Day of the Lord in Revelation 1:1-20) point, numerically, to the complete Church. "Seven" is a number showing the completeness of that which is in view; and in this case, the reference is to the complete Church, all Christians. The Book of Revelation, in one sense, is built around the use of the number "seven." This number is not only used to point to the Church in the Christian section but it is also used, among other things, to point to judgments (seven seals, seven trumpets, and seven vials) upon the earth-dwellers during the final seven years of Daniel’s prophecy of the Seventy Weeks. The three sets of sevens, outlining judgments on earth during the Tribulation, point to Divine perfection ("three" sets) within God’s complete judgment ("seven" in each set) during the completion of Daniel’s prophecy (the last "seven" years). The number "seven" must show completeness. It is the number associated with God and the completion of His work, in contrast to man’s number, "six," showing incompletion. And when John sees all seven Churches in the presence of Christ in heaven, as He exercises His role as Judge during the Lord’s Day, only one thing can be in view. The scene is that of all Christians in heaven during the Lord’s Day, standing in Christ’s presence to be judged. All Christians are going to stand before the judgment seat of Christ together, at the same time and place. Their faithfulness or unfaithfulness, carnality or spirituality, will have nothing to do with the matter of their being removed from the earth to stand in this place at this time. This is what is pictured in Revelation, chapter one. All who are "in Christ" (1 Thessalonians 4:16-17) -- i.e., all Christians -- will appear in the presence of Christ together, at the same time, in order that they might give an account concerning how well they had previously performed their assigned duties as servants in the Lord’s house (Matthew 24:45-51; Matthew 25:14-30; Luke 19:11-27). Those represented by the Laodicean Church will be there alongside those represented by the Philadelphian Church. The separation of Christians on the basis of faithfulness or unfaithfulness occurs before the judgment seat, not via selective resurrection and translation as some teach. This is what is taught in the first chapter of the Book of Revelation, perfectly in line with corresponding Scriptures such as the parables of the talents and pounds (Matthew 25:14-30; Luke 19:11-27) and the reference to the future judgment of Christians in 1 Corinthians 3:11-15. 2. In That Day "The day of the Lord," "the Lord’s day," because of how the expression is used in the Old Testament, is usually thought of by expositors as associated only with activities surrounding Israel and the Gentile nations on earth. However, the New Testament, following the inception of the Church, uses the expression in association with activities surrounding the Church in heaven as well (along with the expression, "the day of Jesus Christ" [Php 1:6]). In 1 Thessalonians 5:4, there is a clear inference that "the day of the Lord" (1 Thessalonians 5:2) will overtake some Christians "as a thief." Many of those advocating selective resurrection and translation of Christians at the rapture recognize this fact; and viewing "the day of the Lord" in verse two as associated only with activities surrounding the earth-dwellers, they point to 1 Thessalonians 5:4 as one of their proof texts that some Christians will be left behind at the time of the rapture to go through either part or all of the Tribulation. However, Revelation, chapter one clearly reveals that God’s dealings with man during that part of "the day of the Lord" prior to the millennium (as during the millennium itself) have to do with the Church in heaven, as well as Israel and the Gentile nations on earth. "The day of the Lord" will overtake unfaithful Christians "as a thief" at the time they are removed from the earth and taken to heaven -- at the time of the rapture (cf. 1 Thessalonians 5:6-10; Revelation 1:10-20). For them, Christ’s appearance will be completely unexpected, as the unexpected arrival of a thief (Matthew 24:37-44 [note particularly Matthew 24:43-44; see also the author’s book, PROPHECY ON MOUNT OLIVET, Ch. X]). Such Christians will, "in the twinkling of an eye," be removed from the earth and find themselves in heaven, in the Lord’s Day, before the judgment seat of Christ. And, in accord with Revelation 1:1-20, it is there that they, along with all other Christians, will render an account, resulting in "a just recompense of reward" (Hebrews 2:2; Hebrews 11:26). ======================================================================== CHAPTER 95: 07.02. JUDGED IN HIS PRESENCE ======================================================================== 2 Judged in His Presence And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength (Revelation 1:12-16). The Book of Revelation is a prophecy (Revelation 1:1; cf. Revelation 22:7). Except for several introductory verses, Revelation 2:1-29 and Revelation 3:1-22, and a few concluding verses, the book concerns events which will transpire beyond the present dispensation, during "the Lord’s day" (Revelation 1:10), the future Day of the Lord. And even Revelation 2:1-29 and Revelation 3:1-22, which have to do with the present dispensation, must also be looked upon as prophetic in nature. Among other things, these chapters depict a history of the Church -- beginning with Ephesus (which left its "first love") and terminating with Laodicea (described as "wretched, and miserable, and poor, and blind, and naked"); and John, though writing at a point beyond the present dispensation (in the future Day of the Lord into which he had been transported), wrote for those living in his own time, at the beginning of the dispensation (Revelation 1:11). In order to receive this prophecy, called, "The revelation of Jesus Christ" (Revelation 1:1), John was removed from the earth, taken to heaven, and placed at the very beginning of the future Day of the Lord. From that point he was progressively moved forward in time and shown a sequence of events which would transpire throughout this future day, both in heaven and on the earth (Revelation 1:10-20; Revelation 4:1-11, Revelation 5:1-14, Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24, Revelation 19:1-21, Revelation 20:1-15, Revelation 21:1-27, Revelation 22:1-6 and at the very beginning of this time he was allowed to look back upon certain events which would transpire during the present dispensation, preceding the Day of the Lord (Revelation 2:1-29, Revelation 3:1-22). The events occurring during "the Lord’s day" which John saw began with the removal of the Church at the conclusion of the present dispensation and ended over 1,000 years later with preparatory events anticipating the eternal ages, the Day of God, which will follow the Day of the Lord (cf. Revelation 1:9-10; Revelation 4:1-2; Revelation 21:1 ff; 2 Peter 3:10-13). The complete scope of time covered by the Day of the Lord is thus clearly revealed in the Book of Revelation. The Day of the Lord covers not only events during the Tribulation and Millennium but also certain events immediately preceding the Tribulation and certain events immediately following the Millennium. It includes the judgment of Christians in heaven, preceding the Tribulation (cf. Revelation 1:10-20; Revelation 6:1 ff); and it includes events beyond the Millennium, preparatory to the eternal ages, the Day of God (Revelation 20:7 ff; cf. Revelation 1:10-11; Revelation 22:6). This is why Paul, in his second letter to the Thessalonians, clearly associates God’s activities during the Day of the Lord with both the earth-dwellers and with Christians; and insofar as Christians are concerned, this association is clearly revealed to be immediately following the rapture, preceding the Tribulation (1 Thessalonians 5:2-4; cf. 1 Thessalonians 4:13-18); and this is also why the destruction of the present heavens and earth and the creation of a new heavens and earth at the end of the Millennium are placed within the Day of the Lord (cf. 2 Peter 3:10; Revelation 21:1). (Actually, Scripture presents an overlap between the ending of the Day of the Lord and the beginning of the Day of God. Note that the destruction of the present heavens and earth occurs both during the Day of the Lord and during the Day of God [2 Peter 3:10-12]. This destruction occurs at the very end of the Day of the Lord and at the very beginning of the Day of God. Thus, at least some, if not all, of the events beyond the Millennium in the Book of Revelation will occur during the Day of God as well as during the Day of the Lord.) The Son of Man The title, "the Son of man," in Scripture is intimately connected with the Lord’s coming dominion over the earth. This title first appears in Psalms 8:4, a Messianic passage quoted in Hebrews 2:6, within a Messianic setting. Psalms 8:1-9 begins and ends with the same statement: "O Lord our Lord, how excellent is thy name in all the earth!" (Psalms 8:1, Psalms 8:9). The reference is to the coming day of His "glory" when He will possess "dominion" over the earth (cf. Psalms 8:1, Psalms 8:6). Thus, through the use of this title in Psalms 8:4, a first-mention principle is established which remains constant throughout Scripture. Wherever this title occurs in Scripture, the underlying thought through its use always has to do with the Lord’s coming dominion over the earth. The first appearance of this title in the New Testament is in Matthew 8:20 : "And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head." At first glance there would appear to be no Messianic connection. But note the last mention of this title in the New Testament: "And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle" (Revelation 14:14). Both the first and last times this title appears in the New Testament, there is a reference made to Christ’s "head." At His first coming, He did not have a place on the earth (which He would one day receive for an inheritance) to even lay His head. This was the day of His shame and humiliation, the day when a crown of thorns was placed on His head, followed by His crucifixion between criminals. However, the day is coming when He will wear a golden crown upon His head (signifying Divine Kingly power ["gold" in Scripture signifies Deity]). That will occur during the coming day of His power and exaltation. (The Greek word used for "crown" in Revelation 14:14 is stephanos, not diadema, indicating that Christ, at this time, will not yet have entered into His office as King. A ruling monarch wears a "diadem," not the type crown which the Greek word stephanos signifies. By contrast, in Revelation 19:12, Christ is seen wearing "many crowns [the Greek word diadema rather than stephanos is used here]." Thus, that which occurs in Revelation 14:14 anticipates that which will occur in Revelation 19:12.) The true nature of His identity -- Israel’s Messiah, the One destined to possess dominion over the earth -- is exactly what Jesus had in mind when He asked Peter, "Whom do men say that I the Son of man am?" (Matthew 16:13). And Peter, after responding to that question, in response to the Lord’s next question, "But whom say ye that I am?" (Matthew 16:15), responded within the same framework in which Christ had asked both questions. Peter said, "Thou art the Christ, the Son of the living God" (Matthew 16:16). In essence Peter said, "You are the Messiah, the Firstborn of God, the One in possession of the rights of primogeniture." And this is why Jesus said in response, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven" (Matthew 6:17). This title is used about eighty times in the four gospel accounts, and outside the gospels the title only appears in the New Testament four different places, in three books (Acts 7:56; Hebrews 2:6; Revelation 1:13; Revelation 14:14). The passage in Acts 7:56 presents "the Son of man standing on the right hand of God." The offer of the Messianic Kingdom was still open to Israel at this time, Stephen had just finished delivering a lengthy dissertation about Jesus the Christ to the Jewish council (Acts 7:2-53), and the door was open for the Jewish leaders to respond in a positive manner. Had they done so, Jesus would have returned and restored the kingdom to Israel. This is the reason He is seen "standing" at God’s right hand and identified as "the Son of man." The passage in Hebrews 2:6 is simply a quotation from the eighth Psalm, a Messianic Psalm where the title is first used in Scripture. The use of this title in Hebrews speaks volumes about the Messianic nature of this book. Paul never used the title in His writings, though he had far more to say about the coming kingdom than many realize. But Hebrews is different yet. Hebrews is a book given over almost entirely to things surrounding the Heir and His co-heirs, as these things relate to the Messianic Era. Then in the Book of Revelation the title is used of Christ twice at the conclusion of the present dispensation (Revelation 1:13; Revelation 14:14), anticipating His coming reign over the earth. Both times the title appears in this book, judgmental scenes are in view. The title appears first in connection with the Son judging the Church preceding the Tribulation, with a view to the manifestation of His co-heirs at the termination of this judgment; and the title appears the second time in connection with Christ judging the earth-dwellers at the end of the Tribulation, with a view to His taking the reins of government. His Description in That Day As soon as John was transported into heaven, into the future Day of the Lord, he heard behind him "a great voice, as of a trumpet," telling him to write the things being revealed and to send the record to seven particular Churches in Asia. The words preceding this command -- "I am Alpha and Omega, the first and the last" -- appear in some Greek manuscripts but are usually considered spurious by textual critics. The person speaking though had previously identified Himself after this same fashion (Revelation 1:8) and does so after a similar fashion later in the chapter (Revelation 1:17-18). John turned to see the One speaking; and having turned, he saw seven golden candlesticks and the person possessing the "voice, as of a trumpet" standing in the midst of the candlesticks (Revelation 1:12-13). The person John saw was the glorified Christ as He will appear after the present dispensation is over, at the very beginning of the Day of the Lord (note Revelation 1:18); and the seven candlesticks were said to be "the seven churches" (Revelation 1:20). Consequently, John didn’t see Christ as our present High Priest, but as our future Judge. The time in view and John’s description of Christ clearly reveal this fact. The time is in the future Day of the Lord. Christ today is exercising the office of High Priest in order to effect a present cleansing of the "many sons," the "kings and priests," He is about to bring "unto glory." His present ministry in the heavenly sanctuary is strictly on behalf of those who are being called out to occupy positions as co-heirs with Him during the coming age. If He does not "wash [a reference, typically, to cleansing provided by water in the laver in the courtyard of the tabernacle]" them now (through His high priestly ministry, on the basis of His shed blood on the mercy seat), they can have "no part" with him during the coming age (cf. John 13:8-10; 1 John 1:7-10; 1 John 2:1-2). John sees Christ in heaven at a time beyond the present dispensation, beyond the time of His present high priestly ministry. The complete Church, shown by the seven Churches in His presence, will have been removed from the earth; and Christ’s present high priestly ministry will have come to an end. Christ, at this time, will come forth from the sanctuary to judge those for whom He had previously interceded with the Father. The description which John then gives of Christ is that of a Judge. A description of Christ as Priest in the future day of the Lord, with the Church in His presence, would be completely out of place, for this would not be in keeping with events set forth in the book at all. The Day of the Lord is associated in Scripture with God’s judgment, and the dispensation during which Christ exercises the office of High Priest will have ended when this day begins. Thus, without even reading John’s description, one could, contextually, only expect John to see Christ as Judge. And that is exactly the description which he gives. 1. Clothed... (Revelation 1:13) John described Christ first of all as "clothed with a garment down to the foot." Such a garment would be worn by either a priest or a judge. But John next states that He was "girt about the paps [’breasts’] with a golden girdle"; and only a judge wore the girdle in this position. A priest wore the girdle around the waist, signifying service. He would often lift the hem of his garment and tuck it under the girdle as he went about some of his various priestly duties. By contrast, a judge wore the girdle over one shoulder and across his breasts as an insignia of the magisterial office which he held. Thus, John sees Christ at a time after He has removed the girdle from His waist and placed it over one shoulder, allowing it to rest at a position across His breasts. This signifies that His high priestly work has ended (the present dispensation is over) and His judicial work has begun (those for whom He occupied the office of High Priest are now in His presence, in heaven, in the Day of the Lord; and they are about to come under judgment). 2. His Head and His Hairs... (Revelation 1:14) It is significant that at this point in the book John sees Christ, in the future Day of the Lord, without a crown upon His head. This part of the revelation of Jesus Christ occurs prior to the time He is seen wearing a crown (cf. Revelation 14:14; Revelation 19:12). It occurs at the time He judges Christians, at the end of the present dispensation but preceding the Tribulation. Christ will turn His attention to the earth-dwellers only after He has first dealt with the Church (Revelation 5:1 ff); and seemingly, at this time, He will begin wearing a crown -- first a stephanos, to later be followed by a diadem. This thought is derived from comparing four different verses -- Revelation 6:2; Revelation 12:3; Revelation 14:14; Revelation 19:12. In Revelation 6:2 the Antichrist is seen wearing a stephanos at the beginning of the Tribulation, three and one-half years before Satan gives unto him "his power, and his seat [’throne’], and great authority" (Revelation 13:2) -- three and one half years before he actually enters into his regal office and wears a diadem (Revelation 12:3; Revelation 13:1-2), anticipated by the stephanos. Christ will wear a stephanos prior to the time He actually assumes regal power and is seen wearing many diadems (cf. Revelation 14:14; Revelation 19:12); and since Antichrist dons a crown (though not a regal crown) at the very beginning of the Tribulation, it seems evident that Christ will have donned a crown (though not a regal crown) at this time also. Satan is the great counterfeiter, and he will see to it that regal activities surrounding Antichrist are patterned after regal activities surrounding Christ. (See Ch. IV of this book and Ch. XII of the author’s book, JUDGMENT SEAT OF CHRIST, for additional information concerning how the words stephanos and diadema are used in this respect in the Greek New Testament.) The yet-to-be-crowned head of Christ and the hairs of His head were described by John as being "white like wool, as white as snow." Wisdom, dignity, and superiority (all surrounding longevity) are in view, but the best commentary on the passage is Daniel 7:22, where the results of Christ’s judicial activity set forth in Revelation, chapter one are depicted. The words, "saints of the most High," in Daniel 7:22 (also Daniel 7:18, Daniel 7:25, Daniel 7:27) should literally be translated, "saints of the high places [heavenly places]." Since Israel, through rejection, forfeited the right to occupy these heavenly places in the coming kingdom and the Church was called into existence to be the recipient of that which Israel rejected (cf. Matthew 21:43; 1 Peter 2:9-10), Christians (among others, e.g., martyred Tribulation saints [Revelation 20:4]) would have to be the ones receiving judicial power and authority (rulership) in Daniel 7:22 (even though the Church was not in existence at the time this was written). And since all such power and authority has been committed into the hands of the Son (cf. Matthew 28:18; John 5:22), "the Ancient of days" in Daniel 7:22 would have to be identified as Christ, even though "the Ancient of days" is a title used of the Father back in Daniel 9:1-27 (cf. Daniel 9:13; also note the Son’s title, "the Son of man," in this verse). The thought is similar to Psalms 45:6 and Hebrews 1:8. The author of Hebrews, quoting Psalms 45:6, takes words directed to the Father in the Old Testament and uses them relative to the Son in the New Testament. The words, "Thy throne, O God...," are used of both; and in Daniel 7:9; Daniel 7:22, the title, "the Ancient of days," is also used of both. (In Daniel 7:17-27 form an "interpretation" of several visions which Daniel had previously been shown, recorded in verses two through fourteen [Daniel 7:16]. However, the manner in which "the Ancient of days" is presented in the interpretation is significantly different than the way He is presented in the visions. In the visions, "the Ancient of days" gives the Son "dominion, and glory, and a kingdom." [Daniel 7:13-14]; but in the interpretation, "the Ancient of days" gives the saints of the high places judicial power and authority in the kingdom [Daniel 7:22, Daniel 7:27]. The former allows the latter to occur, and in this respect, revelation becomes progressive as one moves from the visions to the interpretation. In the visions, the Father, called "the Ancient of days," acts on behalf of His Son; but in the interpretation, it is the Son Who acts. The Son, now in possession of the kingdom [received from His Father], is also called "the Ancient of days" and acts on behalf of His co-heirs. This is the manner in which the delegation of power and authority in the coming kingdom is presented elsewhere in Scripture. The Son receives the kingdom from His Father [an act of the Father as He delivers the kingdom over to His Son]; but once the Son has received the kingdom, then He, rather than the Father, is the One seen acting with respect to the power and authority placed in His hands [cf. Luke 19:12; Luke 19:15-19; Matthew 20:23; Matthew 25:19-23]. This is why the work of "the Ancient of days" in Daniel, chapter seven must be looked upon as progressive acts of both the Father and the Son.) In Daniel 7:9, the Father is described as having hair "like the pure wool," and this same description must be looked upon as also applying to the Son in verse twenty-two, which perfectly fits the description given of the Son in Revelation 1:14. The Father cannot be described one way and the Son another. The Father and the Son are "one" (John 10:30), which can be easily illustrated by comparing the description of the Father in Daniel 7:9 with the description of the Son in Revelation 1:14, in the light of Daniel 7:22. Thus, not only does the manner in which Christ is clothed in Revelation 1:13 depict a judicial scene, but the first thing said about the description of His person in the following verse (in the light of Daniel 7:1-28) also depicts judgment. 3. His eyes... (Revelation 1:14) John next calls attention to His eyes, described "as a flame of fire." "Fire" is used numerous places in Scripture in connection with God’s judicial activity. In Daniel 7:9-11, in the same judicial scene previously considered, God’s throne is described as being "like the fiery flame, and his wheels as burning fire"; and a "fiery stream [a stream or river of fire]" issued forth from before Him. Fire is used after this same fashion in connection with what Scripture reveals about the judgment seat of Christ: "Every man’s work shall be made manifest...it shall be revealed by [’in’] fire; and the fire shall try every man’s work..." (1 Corinthians 3:11-15). This is where the baptism "with [’in’] fire" occurs -- on Christ’s threshing floor when the wheat is separated from the chaff and the chaff is burned (Matthew 3:11-12; cf. Hebrews 6:8-9). Christ used the Valley of Hinnom (Gehenna), the place of refuse south of Jerusalem, where the fires always burned, as a synonym for the place numerous individuals found unworthy to enter the kingdom would occupy following judgment. Then there are the fiery judgments of the Tribulation, the destruction of the earth by fire at the end of the Millennium, and the Lake of fire as the final abode of the unsaved. There can be no question concerning how "fire" is used in Scripture; and when Christ is presented as having eyes "as a flame of fire," only a judicial scene can be in view. In the subsequent messages to the seven Churches, Christ is presented as the One Who sees all and consequently knows all. Nothing which occurs escapes His attention. And this same individual is the One Who will one day judge all those in each of the seven Churches (pointing to a judgment of all Christians); and nothing which occurs during the present day will escape His attention in that coming day when every man’s work will be "revealed by [’in’] fire." Christ’s eyes, "as a flame of fire," in that day will be searching, penetrating, and revealing, just as they were when He looked upon Peter after his foretold denial of Christ. Immediately after Peter had denied his Lord the third time, the cock crowed a second time; and the Lord (apparently being led at that moment past Peter into "the hall of judgment") turned and looked upon Peter, awakening him to the stark reality of that which he had done (Luke 22:61). The Lord’s look at this time was far more than a brief glance. The word used in the Greek text (emblepo) points to Christ fixing His eyes upon Peter in an intently searching sense. These were the eyes which John saw in Revelation 1:14; and Peter looked into these eyes, as will every Christian. Peter came under scrutiny for his actions, causing him to remember that which had previously occurred. Resultingly, he "went out, and wept bitterly" (Luke 22:62). And Christians who have followed a similar course of action will react after a similar fashion when they, in that coming day, look into those same eyes, described as "a flame of fire." 4. His Feet... (Revelation 1:15) John not only sees Christ’s feet as being "like unto fine brass," but he further describes them "as if they burned in a furnace." Thus, there is actually a dual reference to judgment, for both "brass" and "fire" are used in Scripture depicting judgment, with "brass" specifically depicting judgment upon sin as borne for us. In Numbers 21:5 ff, God judged His people because of sin. He sent poisonous serpents throughout the camp, and numerous Israelites, bitten by the serpents, began to die. Moses interceded with God on behalf of the people, and God provided him with the antidote. He was to take a brazen serpent, affix it to a pole, and lift it up in the camp of Israel. And any individual who had been bitten by a serpent needed only to look upon the brazen serpent in order to live. In the antitype (to which Christ called attention in John 3:14) man today is under the sentence of death. Man is dying, and God has provided the antidote. In the camp of Israel, serpents caused the problem, and a serpent provided the cure. In the world today, man (the First Adam) caused the problem, and Man (the Last Adam) has provided the cure. God has judged sin in the person of His Son, "That whosoever believeth in him should not perish, but have eternal life" (John 3:15). The same use of brass in Scripture is seen in the two articles of furniture in the courtyard of the tabernacle. The brazen altar was constructed of wood overlaid with brass, and the brazen laver was constructed completely of brass. Both appear in connection with God’s judgment upon sin. The brazen altar stood next to the only door to the tabernacle and barred the way for any who would not come via the required blood sacrifice (typifying Christ’s finished work on Calvary); and the brazen laver stood between the brazen altar and the Holy Place and barred the way for any priest who would not first avail himself of cleansing from present defilement, provided by the water in the upper and lower basins (typifying Christ’s present work as High Priest in the heavenly sanctuary). 5. His Voice... (Revelation 1:15) His voice, heard and described by John, was "as the sound of many waters." During Christ’s earthly ministry, officers sent to apprehend Him returned empty-handed and confessed to the chief priests and Pharisees, "Never man spake like this man" (John 7:46). At a later time, shortly before His crucifixion, Judas led a band of men and officers from the chief priests and Pharisees in another attempt to apprehend Him, and, at the sound of two words which He used to identify Himself, they were caused to go backward and fall on the ground (John 18:5-6). Christ identified Himself to His would-be captors through the use of the expression, "I am." By using this expression, Christ identified Himself with the God of the Old Testament (Exodus 3:14). He revealed that those sent by the chief priests and Pharisees had been sent to take God Himself captive. It was God Who was later led into "the hall of judgment," and it was the blood of God which was subsequently shed to redeem fallen man (John 18:28; Acts 20:28). A judicial scene in connection with Christ speaking can be seen in Matthew 22:11-12, in the parable of the marriage feast. This parable has to do with the festivities surrounding the wedding of God’s Son, and the King coming in to see the guests in verses eleven and twelve can only be identified as the Son Himself making His appearance, as King. The King, viewing the guests, sees a man who does not have on a wedding garment, and he asks the man a very revealing, searching question: "Friend, how camest thou in hither not having a wedding garment?" The way the question is worded in the Greek text indicates that the man knew he was supposed to have a wedding garment to attend the festivities, but he deliberately, defiantly refused to provide himself with one and sought to attend the festivities dressed after another fashion. This fact was called to his attention in Christ’s question, and he was left without any way to respond. There was nothing he could say. The man, as described in the text, was "speechless." 6. In His Right Hand... (Revelation 1:16) John saw Christ with "seven stars" in His right hand, which are identified as the "angels of the seven churches" (Revelation 1:16, Revelation 1:20). These are "angels," not men, and would have to be identified as being angels from among the "ministering spirits" of Hebrews 1:14 -- ministering on behalf of Christians during the present dispensation but somehow connected with the future judgment of those for whom they presently minister. God has always used angels to carry out affairs in His kingdom, and angels will apparently be very active in events surrounding the judgment seat of Christ (ref. the author’s book, SO GREAT SALVATION, Ch. II). 7. Out of His Mouth... (Revelation 1:16) Out of Christ’s mouth went a sharp twoedged sword. A "sword" in Scripture is symbolic of the Word of God (Ephesians 6:17; Hebrews 4:12). God always acts in complete accordance with His revealed Word; and judgment, wherein a just recompense will be rendered to every Christian, will be carried out in perfect keeping with that which God previously revealed in His Word. In Christ’s message to the Church in Pergamos (the Church which had settled down in and, as its name implies, had become "married" to the world), reference is twice made to the "sharp twoedged sword" from Revelation 1:16 (Revelation 2:12, Revelation 2:16). The Church in Pergamos was warned that unless those in the Church repented, the day would come when Christ would appear to them and "fight against them" with the sword proceeding out of His mouth. That day would be when Christians appear before the judgment seat of Christ as seen in chapter one. And the common teaching that only blessings and rewards will emanate from Christ’s judgment seat can immediately be dispelled by noting how Christ uses this same sword in His dealings with the unsaved at the end of the Tribulation (Revelation 19:21). Christ, on His judgment seat, will come against those Christians settling down in and associating themselves with the world; and Christ, at the time of His return, seated on a white horse, will come against those in the world itself. Christ will speak, and it will be done; and that which He speaks will be in perfect keeping with that which He previously revealed in His Word. 8. His Countenance... (Revelation 1:16) John then sums up the appearance of Christ by writing that "his countenance [His overall being] was as the sun shineth in his strength." The allusion is to the sun at noon on a cloudless day, too intense for man to gaze upon. This is Christ in His glory, as John, along with Peter and James, had beheld him about sixty years earlier on the Mount. At that earlier time "his face did shine as the sun, and his raiment was white as the light" (Matthew 17:2). Now, six decades later, John sees the same glorified Christ and compares His complete being to the shining of the sun; and it is not just simply the sun shining but the sun shining in its strength. Concluding Remarks: When Christians see Christ it will be at His judgment seat, and the description given in Revelation 1:13-16 is exactly what they will see in that day. That which John saw caused him to fall at Christ’s feet "as dead" (Revelation 1:17); and his experience will also be that of numerous Christians when they look upon Christ as Judge and realize that "the terror of the Lord" is about to be manifested (2 Corinthians 5:11; cf. 2 Corinthians 5:10), and a "fiery indignation, which shall devour the adversaries" is about to occur (Hebrews 10:27; cf. Hebrews 10:30). ======================================================================== CHAPTER 96: 07.03. THE SEVEN CHURCHES ======================================================================== 3 The Seven Churches Unto the angel of the church of Ephesus... Smyrna... Pergamos... Thyatira... Sardis... Philadelphia... Laodicea... I know thy works... To him that overcometh... ( Revelation 2:1 ff). Revelation 2:1-29 and Revelation 3:1-22 consist of short, to-the-point epistles written to seven Churches in Asia during the first century, during the time in which the Apostle John lived. These seven Churches were specifically chosen by the Lord to not only receive the message given to John in the future Day of the Lord but to also set forth certain evident, spiritual truths in the opening part of this message. Near the end of the first century, at the time John was removed into heaven to receive "the Revelation of Jesus Christ," it is obvious that there were many Churches scattered throughout Asia [groups of believers in different communities, comprising various Churches], far more than the seven referred to in the opening chapters of the Book of Revelation. There were some five hundred to one thousand townships in Asia near the end of the first century; and through the dispersion of Christians and the evangelistic fervor of the early Church, with much of this evangelistic fervor concentrated in Asia (cf. Acts 2:9; Acts 8:1; Acts 8:4; Acts 11:19; Acts 19:10; Acts 19:26; James 1:1; 1 Peter 1:1), one could only conclude that there had to be numerous Christians, comprising many Churches, in different communities throughout Asia by this time. Thus, the seven Churches appearing in the opening chapters of the Book of Revelation could only have been chosen by the Lord from among numerous existing Churches, and the Lord’s purpose behind not only selecting seven but selecting these particular seven becomes very evident as one studies the material in these opening chapters. Seven Churches "Seven" is one of four numbers used in Scripture to show completeness ("three," "ten," and "twelve" are the others). Each one shows completeness after a particular fashion. "Three" shows Divine completeness. "Seven" is somewhat similar to "three" in the sense that it is a number associated with Deity. It is God’s number, and in this respect it is used in Scripture numerous times to show the completeness of that which is in view. "Ten" shows numerical completeness, and "twelve" shows governmental completeness. When the Lord used the number "seven" in the first three chapters of this book, referring to seven Churches in Asia, He, through this means, was also referring to the complete Church (the completeness of that which was in view, i.e., "the Church"). These seven Churches are spoken of and dealt with in the Book of Revelation in an all-inclusive sense (cf. Revelation 1:4; Revelation 1:11; Revelation 1:16; Revelation 1:20; Revelation 2:1 ff). Insofar as revelation in this book is concerned, there were no other Churches in Asia. These "seven" are looked upon as comprising a summation of the whole, the complete Church. In this respect, any one of the numerous other Churches in existence in Asia during John’s day could not be named or even alluded to in the opening chapters of the Book of Revelation, for the complete Church is shown within the scope of the "seven" which are listed. This is the reason that there is a repeated reference to "seven churches," no more, no less -- calling them "the seven churches which are in Asia," looking upon them, in actuality, as the only Churches in Asia -- in the opening three chapters of this book. These seven Churches show not only the complete Church in Asia during John’s day but also the complete Church in the world throughout the dispensation. This is evident by that which is shown at the very beginning of the book, in chapter one -- the seven Churches appearing in Christ’s presence in the future Day of the Lord. These seven are used to represent the complete Church -- all Christians throughout the entire course of the dispensation -- appearing in Christ’s presence to be judged in that future day when we all appear before the judgment seat of Christ (cf. 2 Corinthians 5:10). By having John send "the Revelation of Jesus Christ" to "the seven churches which are in Asia," viewing these Churches in an all-inclusive sense, the Lord clearly revealed that this message was for the complete Church, represented by the seven. It was also for the other congregations in Asia or any other part of the world during that time, as well as all congregations in the world during any intervening time since. The message in this book is thus for all Christians at any time during the dispensation. 1. An Overview of Revelation 2:1-29 and Revelation 3:1-22 Two entire chapters of the Book of Revelation are given over to material pertaining strictly to the seven Churches. Seven short epistles -- one directed to each of the seven Churches -- form all of the material comprising these two chapters. And each of the seven epistles follows exactly the same outline: 1) Introductory words, drawn from that which has already been revealed about Christ in chapter one, 2) the statement, "I know thy works," 3) certain things peculiar to each Church, and 4) an overcomers’ promise to each Church. God has taken a rather lengthy segment of the Book of Revelation to record a number of things to and about the seven Churches in Asia, and these seven epistles can only be fraught with meaning and spiritual significance. There are seven Churches, there is an order to the way these Churches are listed, and certain things are said to and about each Church within this order. Possibly the best way to illustrate what God did in His choice of these Churches and the arrangement of material set forth in Revelation 2:1-29; Revelation 3:1-22 is to illustrate what He did prior to this time in establishing the types of Scripture. One was done exactly in the same fashion as the other. God, in His sovereignty, allowed certain things to occur (beginning with the sin of Satan and the subsequent ruin of the earth prior to the creation of man) in order that He might have these occurrences (and also the subsequent experiences of Adam and his descendants), forming the types of Scripture, to draw upon as object lessons to later teach His people the deep things of God. Everything occurred within the scope of God’s sovereign control of matters. God does not draw spiritual lessons of this nature from haphazard experiences. And it is the same with the seven Churches in the Book of Revelation. God, in His sovereign control of matters, allowed certain things to occur within seven particular Churches in Asia during the first century for particular purposes -- that at the end of the first century He could have these seven Churches and the things peculiar to each to draw upon in order to teach His people, for the next nineteen centuries, numerous spiritual truths surrounding the Church. 2. A History of the Church With the seven Churches pointing to the complete Church as shown numerically, one would naturally be led to look for a foreview of the history of Christendom during the dispensation, and even more so since the first and seventh of these epistles fit perfectly within the framework of that which Scripture elsewhere reveals about the beginning and end of Church history during Man’s Day. It is entirely by Divine design that Ephesus (which had left its "first love") is mentioned first and Laodicea (which had never known a "first love" but, rather, is presented as "wretched, and miserable, and poor, and blind, and naked") is mentioned last. The dispensation began after a fashion described by Christ’s words depicting conditions in the Church in Ephesus, and it will end after a fashion described by Christ’s words depicting conditions in the Church in Laodicea. During the Apostolic period, "the hope of the gospel" (which has to do with "the mystery" revealed to Paul ["Christ in you, the hope of glory"]), was proclaimed to "every creature [’the whole creation,’ Weymouth] which is under heaven" (Colossians 1:23; Colossians 1:26-27). But Scripture presents conditions in Christendom at the end of the dispensation in a completely opposite framework. The departure of Christians from their "first love" eventually resulted in complete apostasy in Christendom -- Christians refusing to have anything to do with "the faith which was once delivered unto the saints," i.e., Christians departing from particular Biblical truths which were widely proclaimed by the Church during the Apostolic period but would not be proclaimed by the Church at the end of the dispensation (cf. Jude 1:3-4). It was the Lord Himself Who asked the question while on earth the first time, "Nevertheless when the Son of man cometh, shall he find faith [’the faith’] on the earth?" (Luke 18:8). The way the question is worded in the Greek text necessitates a negative answer. When the Son of Man comes He will not find "the faith" on the earth (an expression in Scripture peculiarly related to the Word of the Kingdom, the salvation of the soul, or, as in Revelation 2:1-29; Revelation 3:1-22, overcoming and subsequently occupying a position with Christ in the kingdom [cf. 1 Timothy 6:12; Jude 1:3]). Rather than finding "the faith" on the earth when He returns, the Son of Man will find conditions in Christendom exactly as described in His words to the Church in Laodicea in Revelation 3:15 ff. (Note the section dealing with the Messianic nature of the Lord’s title, "the Son of man," in Part II of this series. It is "the Son of man," the One about to possess dominion over the earth, Who will not find "the faith [the message concerning Christians having a part as co-heirs with Him in His dominion]" being proclaimed by the Churches at the time of His return.) The thought of a history of Christendom being presented in Revelation 2:1-29; Revelation 3:1-22 must be understood within the framework of the subject matter in these two chapters. The seven epistles deal with the works of Christians in relation to overcoming or being overcome, with a view to the coming judgment of Christians and the Messianic Era which follows. In short, the epistles deal with the Word of the Kingdom; and that part of Church history which is covered within the scope of these seven epistles must, contex tually, center around the direction which Christendom takes over a 2,000-year period in relation to this message. 3. Present Conditions in Christendom The Word of the Kingdom is the central message which is supposed to be proclaimed by pastor-teachers in the Churches of the land during the entire dispensation. This is the message which was proclaimed throughout the entire known world during the Apostolic period and the message Christ will not find even being proclaimed in the world when He returns. And it is this central thought which must be kept in mind when viewing a panorama of Church history in Revelation 2:1-29; Revelation 3:1-22. Church history is not covered in a broad sense in these two chapters. Rather, it is covered in a very restricted sense. Why has Church history gone in this direction? Why did the Church leave its "first love" and eventually end up in its present apostate state? The answer is very simple. The leaven which the woman placed in the three measures of meal in Matthew 13:33 has progressively done its damaging work during two millenniums of time. And not only is this the case, but once the working of the leaven had brought Christendom into the state described by the seventh Church, the Laodicean Church, the leaven could then rapidly finish the work which it had begun almost two millenniums earlier. Leaven works best in a place where the temperature is not too hot nor too cold, and the "lukewarm" conditions existing in the Laodicean state of Christendom provide a very conducive atmosphere for the leaven to complete its work in a rapid manner. Because of this, the leaven today is actually doing its most rapid, damaging work of the entire dispensation. This is the reason why a person can go into the Churches of the land today and begin talking about any number of subjects, except one, and encounter very little problem or opposition. But let him begin talking about the one subject which was uppermost in the mind of the Lord before the inception of the Church, or uppermost in the minds of the Apostles and others in the early Church (before or about the time that the leaven began its work in Christendom) and see what happens. Let him begin talking about the Word of the Kingdom, and trouble will immediately surface. Apostate Christendom, brought into a place separate from "the faith," will be antagonistic toward and will have nothing to do with this message. Thus, don’t be surprised when you find Christians, even in so-called fundamental circles, who will not only reject but be antagonistic toward the things having to do with the coming kingdom of Christ. The leaven has been working toward this end for almost two millenniums, and that which is very evident in Christendom today is the end result. The condition in which Christendom presently finds itself is exactly the condition in which Christendom had been prophesied to exist at the end of the dispensation. Messages to the Churches As previously stated, each of the seven messages to the seven Churches follows exactly the same outline: 1) Introductory words, drawn from that which had already been revealed about Christ in chapter one, 2) the statement, "I know thy works," 3) certain things peculiar to each Church, and 4) an overcomers’ promise to each Church. The messages to the seven Churches are directed, not to the Churches themselves, but to the angels of the Churches: "Unto the angel of the Church of [’in’] Ephesus... Smyrna... Pergamos... Thyatira... Sardis... Philadelphia... Laodicea write..." These angels are heavenly messengers and could only be identified as angels from among the "ministering spirits" in Hebrews 1:14, ministering on behalf of Christians relative to "so great salvation," "the saving of the soul" (Hebrews 2:3; Hebrews 10:39) -- or contextually in Revelation 2:1-29; Revelation 3:1-22, relative to overcoming and realizing a position as co-heir with Christ in the coming kingdom (cf. Revelation 2:26-27; Revelation 3:21). In Hebrews 8:1-14, angels are seen as spirits ministering on behalf of individual Christians; but in Revelation 2:1-29 and Revelation 3:1-22, angels are seen as spirits ministering on behalf of groups of Christians, comprising Churches. Angels are thus presented in Scripture as ministering on behalf of Christians on both individual and corporate levels. Though the different messages in Revelation 2:1-29 and Revelation 3:1-22 are directed to the angels ministering on behalf of the Churches, the messages are for and concern the Churches themselves, not the angels per se. The material concerns the angels only in the sense that they have been placed over the Churches and occupy positions in which they can minister on behalf of the Churches in relation to that which is in these messages. (For additional information concerning these angels, see the author’s books, JUDGMENT SEAT OF CHRIST, Ch. IV, and SO GREAT SALVATION, Ch. II.) 1. Introductory Words Revelation 1:1-20 provides the background material for Revelation 2:1-29 and Revelation 3:1-22, and these two chapters would stand alone, in a nonintelligible sense, apart from the first chapter. Chapter one provides numerous descriptive statements concerning Christ, but revelation in the chapter centers around John being removed into the future Day of the Lord and seeing the Church (the complete Church, all Christians [represented by the seven Churches]) appearing in Christ’s presence to be judged. Then Revelation 2:1-29 and Revelation 3:1-22 also contain a number of descriptive statements concerning Christ. Each of the seven epistles to the seven Churches begins with one or more descriptive statements, and each is drawn from material in chapter one. The descriptive statements in these three chapters could all be looked upon under four different headings: 1) the Deity of Christ, 2) His finished work of redemption, 3) Christ as Judges, and 4) Christ as King. The One Who is co-equal with the Father, the "I AM" of Scripture (cf. Exodus 3:13-14; John 18:4-8), purchased the Church "with his own blood [the blood of God (Acts 20:28)]" with a purpose in view. And that purpose is intimately connected with His coming reign over the earth. However, prior to His reign, Christians must be judged. And it is with all these things in mind that the descriptive statements concerning Christ are given in the first three chapters of this book. Chapter two, opening with the message to the Church in Ephesus, begins by showing Christ in the midst of the seven Churches and by calling attention to the angels of the seven Churches (Revelation 2:1). Since these angels are mentioned within the scope of the judgmental description of Christ in the first chapter (Revelation 1:16, Revelation 1:20), the only logical conclusion would be that they will somehow have a part in Christ’s judgment of Christians. God has always used angels to carry out affairs in His kingdom, and angels will apparently be very active in events surrounding the judgment seat of Christ. The scene beginning Revelation 2:1-29 of this book is thus one of judgment. Christ is presented as walking "in the midst of the seven golden candlesticks [the seven Churches]" with the angels of the seven Churches in His presence, which is a judicial scene drawn from chapter one (Revelation 2:13, Revelation 2:16). The next descriptive statement concerning Christ in chapter two, beginning the message to the Church in Sardis, centers around the eternity (Deity) of Christ and His finished work of redemption. He is "the first and the last," and He is also the One Who "was dead, and is alive" (Revelation 2:8). The One Who will judge the Church is described as the One Who not only has existed from all eternity but has also redeemed the Church. In messages to the next three Churches, the Churches in Pergamos, Thyatira, and Sardis, reference is made to things having to do with Christ as Judge. He is described as the One "which hath the sharp sword with two edges," "eyes like unto a flame of fire," and "feet...like fine brass"; and reference is again made to the angels of the seven Churches, along with the "seven Spirits of God" (Revelation 2:12, Revelation 2:18; Revelation 3:1; cf. Revelation 1:4, Revelation 1:14-16). Then in the messages to the last two Churches, the Churches in Philadelphia and Laodicea, reference is made to Christ’s Kingship and to things surrounding His Deity once again (Revelation 3:7, Revelation 3:14; cf. Revelation 1:5-6, Revelation 1:8). God’s message in this sevenfold description of Christ is very simple: God is calling attention to the One existing from all eternity Who will one day reign over the earth (Revelation 2:8; Revelation 3:7, Revelation 3:14); but the One Who will reign has first provided redemption (Revelation 2:8), and He will also first execute judgment (Revelation 2:1, Revelation 2:12, Revelation 2:18, Revelation 3:1). 2. I Know Thy Works God’s judicial activity has always been and will always be on the basis of "works." There is no such thing as God executing judgment apart from works. God, for example, judged sin in the person of His Son on the basis of the Son’s finished work; and God is satisfied. This is the reason unredeemed man can come into possession of eternal salvation only one way -- by receiving that which has already been done on his behalf. The things surrounding Christ’s finished work can never enter into any future judgment of man, whether saved or unsaved. That is, no man can ever stand before Christ to be judged on the basis of his eternal salvation. Judgment surrounding this matter has already occurred in past time, and it can never occur again. This is the reason we find in John 3:18 that the one believing on Christ "is not condemned [’judged’]," but the one "that believeth not is condemned [’judged’] already." No judgment relative to eternal salvation can await the believer (it has already occurred [cf. Romans 8:1]); nor can judgment relative to eternal salvation await the unbeliever (it has already occurred also, for it is the same judgment, occurring at the same time, as for the believer). God judged sin in the person of His Son once, never to be repeated; and unsaved man, in relation to God’s judgment upon sin in the person of His Son, has already been judged. A perfect tense is used in the Greek text in John 3:18, indicating that judicial activity surrounding unsaved man occurred in past time and presently exists in a finished state. Unsaved man has already been judged, and that’s the end of the matter. Some Christians have sought to view the first part of John 3:18 and Romans 8:1 in relation to Christ’s judicial activity at His judgment seat, leaving them with a one-sided, erroneous view of this future judgment. God’s judicial activity in the past is one thing, and Christ’s judicial activity in the future is something completely different. Both have their basis in works; but they are completely separate judgments, surrounding completely different matters, occurring at completely different times, for completely different reasons, based on completely different works If a person, on the basis of Christ’s past finished work, is going to say that a Christian can never enter into any type future judgment (leaving the judgment seat of Christ operable only in the realm of rewards), he is going to be forced to say exactly the same thing about unsaved man relative to future judgment at the Great White Throne. Unsaved man can no more be judged at the Great White Throne on the basis which is being used (John 3:18; Romans 8:1) than saved man can escape judgment on this basis at the judgment seat of Christ. Judgment awaiting both saved and unsaved man will be on the basis of works -- their own works (Matthew 16:27; Revelation 20:12). There’s no other basis upon which they could be judged. Their prior acceptance or rejection of the finished work of Christ will only determine which judgment they will enter into. Their eternal destiny will have already been determined, and it can have nothing to do with that which will occur at either of these future judgments. This is the reason that the works of Christians are mentioned first in each of the seven messages to the seven Churches, immediately following the introductory words concerning Christ. "Judgment" is in view (from chapter one; note also how the first of the seven epistles is introduced in Revelation 2:1-29 -- Christ, as Judge, walking in the midst of the seven Churches [Revelation 2:1; cf. Revelation 1:13, Revelation 1:20]), and it can’t be a judgment on the basis of eternal verities. The eternal destiny of those being judged will have already been settled, on the basis of God’s past judgment surrounding the past finished work of Another. Consequently, something entirely different is being dealt with in these seven epistles when the works of Christians are mentioned. A judgment of Christians, with a view to overcoming and occupying a position on the throne with Christ, is the only thing which could possibly be in view (and, contextually, it is clear that this is exactly what is in view); and the only basis for this judgment will be the works of those being judged. Thus, each of the seven epistles, after introductory statements concerning Christ, begins exactly the same way: "I know thy works..." 3. Peculiarities of Each Church The "Nicolaitanes" appear to occupy a prominent place in the facet of Church history depicted by the seven Churches in Revelation 2:1-29; Revelation 3:1-22. These individuals are named in the first and third of the epistles to the seven Churches (epistles to Ephesus and Pergamos), and there is a sharp deterioration in the attitude of Christians toward "the faith" in these epistles, which would seem to be connected with what is said about the Nicolaitanes. Outside of Revelation 2:1-29, there is no known sect in Church history (Biblical or secular) by the name "Nicolaitanes." Some early writers tried unsuccessfully to connect this group of individuals with Nicolas of Antioch; and others, following in their steps, try this even today. However, such a connection cannot be established, which leaves one with a sole method of identification -- the meaning of the word itself. The reference can only be to a group of individuals in the early Church whose practices and doctrine are self-explained by the term which Christ used to identify them. Apart from this method of identification, nothing can be known about the Nicolaitanes. The word "Nicolaitanes" is a transliterated, compound word from the Greek text, derived from nikao ("to conquer") and laos ("people"). Thus, the word simply means, "to conquer the people." Using the meaning of the name itself after this fashion, the Nicolaitanes would have to be identified as individuals in the Church who had subjugated the remaining Christians to their self-imposed authority -- individuals comprising a ruling class (the clergy over the laity), something condemned by Scripture in no uncertain terms. Authority within the Church must always be based solely upon "service." Those occupying positions of leadership (elders, deacons) must always minister (serve) within this sphere of activity, which is to bear no relationship whatsoever to authority exercised by those in the world (cf. Matthew 20:25-28; 1 Corinthians 16:15-16). "Nicolaitanism" is simply a corruption of delegated authority within the Church, exercising this authority after a forbidden pattern -- after the pattern set forth by the world. Christians in the Church in Ephesus were said to hate "the deeds of the Nicolaitanes" (Revelation 2:6), but this was not said about Christians in the Church in Pergamos. Rather, in the Church in Pergamos, Christ alone is mentioned as hating their "doctrine"; and the Nicolaitanes appear to have found acceptance in the Church by this time. Christians in the Church in Smyrna -- the Church which Christ singled out after He mentioned the Nicolaitanes in the Church in Ephesus but before He mentioned them in the Church in Pergamos -- were exhorted to be faithful; but such was not to occur. By the time one reaches the epistles to the third and fourth Churches (Pergamos and Thyatira), doctrinal corruption appeared to be rampant. The doctrine of Balaam was being taught, and a woman identified by the name "Jezebel" was being allowed to teach Christians things surrounding sexual immorality and idolatry (see the author’s book, JUDGMENT SEAT OF CHRIST, Chs. VII, VIII). Contextually, the "deeds of the Nicolaitanes," brought about through the working of the leaven, appear to have been the means by which the working of the leaven then produced the additional named corruption in the Churches. The fifth and sixth Churches which Christ addressed -- the Churches in Sardis and Philadelphia -- reveal that even though corruption of the nature set forth in the Churches in Pergamos and Thyatira will exist during the dispensation, there will still be faithful Christians in various Churches (Revelation 3:4, Revelation 3:10). But the Church as a whole, in relation to the attitude of Christians toward the Word of the Kingdom, is going to exist at the end of the dispensation exactly as depicted by the seventh and last Church which Christ addressed, the Church in Laodicea (Revelation 3:14 ff). 4. To Him That Overcometh The promise ending each message concerning what Christ will do for the one overcoming becomes self-evident when these seven messages are viewed in their proper perspective. "Overcoming" is to conquer, to gain a victory. The promise is to Christians alone, to those comprising the seven Churches, i.e., to all Christians. Christians, rather than falling victim to the various forms of corruption arising in the Church are exhorted to remain "faithful" (cf. Revelation 2:10; Revelation 3:4), and seven different overcomers’ promises are held out for those who so govern their lives. The overcomers’ promises are all millennial in their scope of fulfillment, and they will be realized in the coming age when Christ and His co-heirs ascend the throne together. ======================================================================== CHAPTER 97: 07.04. CROWNS BEFORE THE THRONE ======================================================================== 4 Crowns Before the Throne After this I looked, and behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. And immediately I was in the Spirit: and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold... The four and twenty elders fall down before him that sat on the throne, and worship him that liveth forever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created (Revelation 4:1-4; Revelation 4:10-11) In Revelation 1:9-10; Revelation 4:1-2 a John was removed from the earth and placed in heaven in the future Day of the Lord. Both sections of Scripture describe the same event. That which John saw in heaven in the Day of the Lord in chapter one though is different than that which he saw in chapter four. In chapter one He saw Christ as Judge, with the Church (the complete Church -- all Christians -- represented by the seven Churches) in His presence to be judged. Then in chapter four John saw God seated upon His throne and twenty-four crowned elders seated upon surrounding thrones. At the same time John also saw four "beasts [’living creatures’]" in God’s presence who worshipped Him continuously, day and night (Revelation 4:2-9). Revelation 4:1-11 concludes with a scene depicting the twenty-four elders casting their crowns before the throne and, as the four living creatures, worshipping the One seated on the throne (Revelation 4:10-11). And with this act by the twenty-four elders, a sequence of events is brought to a close in this book. The next sequence of events is introduced by John seeing a seven-sealed scroll in the right hand of the One seated on the throne. This sequence of events has to do, not with the Church in heaven, but with Israel and the Gentile nations on earth during the seven-year Tribulation period (cf. Revelation 5:1 ff; Revelation 6:1 ff). Attention at this point (and for the next fourteen chapters) is channeled in a different direction entirely. Events having to do with the Church in heaven are no longer in view, and the situation remains as such -- with revelation focused strictly upon Israel and the nations -- until immediately preceding Christ’s return at the end of the Tribulation in the nineteenth chapter (Revelation 4:7-8). The events which John saw following his removal into heaven in Revelation 4:1-11 would appear to follow the events which he saw following his removal into heaven in chapter one. That is, events surrounding Christ’s judgment seat will occur first; then, after decisions and determinations have been made at the judgment seat -- decisions and determinations affecting every Christian -- the twenty-four elders come into view. They are introduced as individuals wearing crowns of gold, clothed in white raiment, and seated on thrones surrounding God’s throne. Then, after a description of God’s throne and the four living creatures worshipping in God’s presence, the twenty-four elders once again are brought to the forefront. They are seen falling down before God, worshipping God, and casting their crowns before God’s throne, saying, "Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created." This is the way the first part of the Book of Revelation closes, and it closes after this fashion for a particular reason. This act by the twenty-four elders must be understood in the light of not only its contextual setting in the book but also in the light of Biblical history and prophecy. Only after this fashion can one understand the identity of the twenty-four elders, the reason why they cast their crowns before God’s throne, and the reason why this act and their ensuing worship of and statement concerning God bring to a close the first section of the Book of Revelation. Crowns, Government Under God That which was revealed to John in the future Day of the Lord, comprising the Book of Revelation, all moves toward a dual goal. Events surrounding the Church on earth during the present dispensation (Revelation 2:1-29, Revelation 3:1-22), the Church in heaven at the end of the dispensation (Revelation 1:1-20, Revelation 4:1-11), and Israel and the Gentile nations on earth during the Tribulation (Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24 [introduced in Revelation 5:1-14]) all have to do with the first part of this goal -- the ushering in of the Messianic Era (cf. Revelation 19:11-21; Revelation 20:1-6). The Messianic Era follows 6,000 years of human history, with the Tribulation comprising the last seven years of the 6,000. It will comprise the seventh millennium of time, or the seventh day in the pattern set forth in the opening two chapters of Genesis (cf. Hebrews 4:4-9; see the author’s book, WHAT TIME IS IT? Ch. III). The second part of this goal will be realized after the Messianic Era is over. God’s Son and His companions are going to reign over the earth with a rod of iron for a revealed purpose. The purpose will be to bring "all things" in subjection unto Christ, and this will take 1,000 years. After this has been accomplished, the kingdom will then be "delivered up" to the Father that "God may be all in all" (1 Corinthians 15:24-28). Then the eternal ages which follow the Messianic Era will be ushered in (Revelation 21:1-27; Revelation 22:1-21). All these things have to do with government within God’s kingdom. God rules over the entire universe, comprised of billions of galaxies; and the earth is one province within one of these galaxies, with possibly billions of other provinces in just our galaxy alone. By comparison, the earth could be looked upon as a grain of sand upon the seashore. This one grain of sand would seemingly be insignificant, but not so at all in God’s sight. God focuses His attention upon the earth, a province where rebellion entered into the ranks of one of the Messianic angels who rule under Him different places in the universe (Isaiah 14:12-14; cf. Ezekiel 28:14-15). Because of this God-dishonoring act by one Messianic angel (by the one we know today as Satan), God brought the province over which he ruled (the earth) into a state of ruin (Genesis 1:2 a). Then, at a later time the province was restored, made habitable once again, though not for Satan and his angels (Genesis 1:2-25). Man, an entirely new creation in the universe, created in God’s image, after His likeness, was then brought on the scene to take the sceptre held by the Messianic angel who had rebelled against God’s supreme authority (Genesis 1:26-28). Then Satan, through causing man to sin, brought about man’s disqualification to take the sceptre (Genesis 3:1 ff). And from that point forward, God’s program relative to this earth centers around man’s redemption with a view to man one day being able to realize the purpose for his creation. God even sent His Own Son to pay redemption’s price; and man must one day hold the sceptre, else the purpose for creation and the purpose for redemption would fall short of that which God had in mind when He brought both to pass. The original pattern concerning how God restores a ruined creation has forever been set forth in the opening verses of Genesis. God took six days to restore the earth for man, and He rested on the seventh day (Genesis 1:2-31, Genesis 2:1-3). And the restoration of man (a subsequent ruined creation) must follow the original pattern, with God once again resting on the seventh day, the day following man’s restoration. Each of the days in the latter restoration though Isaiah 1,000 years in length. God is going to work for 6,000 years to bring man back into the position for which he was created, and He will then rest the seventh 1,000-year period, which will be the Messianic Era, wherein man will hold the sceptre. The preceding is known as the septenary arrangement of Scripture. The whole of Scripture, save a very minute portion which deals with events either before or after the 7,000 years, fits within this framework. God not only provided redemption for man but He provided His redeemed creature a revelation of Himself, His plans, and His purposes. And this revelation, consisting of numerous parts given through different men at different times, concludes with a climactic section outlining exactly what is going to transpire -- relative to Christians, Jews, and Gentiles -- surrounding that time at the end of the 6,000 years when "the kingdom of the world" becomes "the kingdom of our Lord, and of his Christ" (Revelation 11:15, ASV). And not only so, but the latter two chapters of the book move beyond the millennium -- the seventh one-thousand-year period -- and provide a glimpse into certain things having to do with the eternal ages which follow. Thus, what we have in the Book of Revelation is a sequence of end-time events having to do with Christians, Jews, and Gentiles, anticipating man coming into a realization of the purpose for his creation 6,000 years earlier. And when "crowns" are mentioned prior to the closing two chapters, these crowns must, contextually, have to do with the government of this earth. They must have to do with either the present world government under Satan (cf. Revelation 12:3; Revelation 13:1) or the coming world government under Christ (cf. Revelation 14:14; Revelation 19:12). And when twenty-four crowned elders appear and cast their crowns before God’s throne at the end of the section of this book in which Christians are being dealt with before the judgment seat of Christ, there’s only one thing which could possibly be in view. Angels, up to this time, have held the sceptre; but man, having been shown qualified at the judgment seat, is about to assume the sceptre. These crowns are relinquished by those who can only be identified as angelic beings (for only angels would possess crowns at this point in the book) in view of those having been shown qualified at the judgment seat (Revelation 1:1-20; cf. Revelation 2:1-29, Revelation 3:1-22) wearing these crowns during the Messianic Era (Revelation 19:1-21, Revelation 20:1-15). (A principle of Biblical government necessitates an incumbent ruler retaining his crown until he is actually replaced. Whether or not he continues to reign while retaining the crown would be of no moment. He could not relinquish his crown until his successor actually appeared and was ready to take the sceptre.) All angels associated with a rule over this earth under Satan -- whether preceding or following his fall -- will have to relinquish their crowns, for God has decreed that the "world [’inhabited world’] to come" will be ruled by man, not by angels (Hebrews 2:5). A segment of the angels presently possessing crowns will relinquish their crowns willingly (as shown by the act of the twenty-four elders in Revelation 4:10-11), but crowns worn by the remaining segment of angels will have to be taken by force (cf. Revelation 13:1-2; Revelation 19:11-21; Revelation 20:1-3). Stephanos, Diadema There are two words in the Greek text of the New Testament which are translated "crown" in English versions of Scripture; and an understanding of the distinctions between these two words, how they are used in the Greek New Testament, and which one of the two words is used relative to crowns worn by the twenty-four elders is vital to a correct understanding of the text. The first and most widely used word is stephanos (or the verb form, stephanoo), referring to a "victor’s crown" or a crown denoting certain types of "worth" or "valor." The other word is diadema, referring to "regal authority," "kingly power." Stephanos (or stephanoo) is the only word used for "crown" in the New Testament outside the Book of Revelation. This, for example, is the word used referring to the "crown of thorns" placed upon Christ’s head immediately preceding His crucifixion (Matthew 27:29; Mark 15:17; John 19:2; John 19:5). This is also the word used throughout the Pauline epistles referring to "crowns" awaiting faithful Christians (1 Corinthians 9:25; Php 4:1; 1 Thessalonians 2:19; 2 Timothy 2:5; 2 Timothy 4:8). James, Peter, and John also used stephanos in the same sense (James 1:12; 1 Peter 5:4; Revelation 2:10; Revelation 3:11). The writer of Hebrews used this word (the verb form, stephanoo) referring to positions which will ultimately be occupied by Christ and His co-heirs in "the world [’inhabited world’] to come" (Hebrews 2:7, Hebrews 2:9). Then John used the word six additional times in the Book of Revelation in several different senses (Revelation 4:4, Revelation 4:10; Revelation 6:2; Revelation 9:7; Revelation 12:1; Revelation 14:14). Diadema, the other word used for "crown" in the New Testament, appears only three times; and all three occurrences are in the latter half of the Book of Revelation (Revelation 12:3; Revelation 13:1; Revelation 19:12). The first two references have to do with power and authority possessed by incumbent earthly rulers immediately preceding and within the kingdom of Antichrist, and the latter reference has to do with power and authority which Christ will possess at the time He takes the kingdom. The distinction between the way these two words are used in the New Testament must be borne in mind if one is to properly understand the subject of "crowns." Diadema (referring to the monarch’s crown) is used only where one has actually entered into and is presently exercising regal power. Stephanos is never used in this respect; it appears in all other occurrences in the New Testament, covering any instance where the word "crown" is used apart from the present possession of regal power. The possession of such power at a future date can be in view through the use of stephanos, but diadema cannot be used until one actually comes into possession of this power. In this respect, overcoming Christians have been promised a stephanos (victor’s crown), never a diadema (monarch’s crown); but the promised stephanos will become a diadema at the time overcoming Christians assume positions on the throne with Christ. There can be no such thing as either Christ or His co-heirs wearing a stephanos in that day. They can only wear the type crown referred to by the word diadema. To illustrate the matter, note how stephanos and diadema are used relative to Antichrist and his kingdom. Stephanos is used of the type crown worn by Antichrist when he is first introduced in the Book of Revelation (Revelation 6:2), but later diadema is used relative to his exercise of delegated power (Revelation 12:3; Revelation 13:1-2). Antichrist is seen wearing a "crown," as he goes forth "conquering, and to conquer" in Revelation 6:1-17. He is crowned and moves after the described fashion in view of ultimately attaining regal power over the earth; but, at this time, as shown by both the context and the word stephanos, he has not attained such power. Then, in chapter twelve he is once again seen wearing a "crown" (all seven heads are crowned at this point in the book. The Antichrist will be the seventh head [seventh ruler] in a succession of rulers), and in Revelation 13:1-18 those ruling with him (the ten horns) are also crowned. As shown by both the context and the word diadema, the matter is completely different at this point in the book. The Antichrist has now attained regal power over the earth, and he has subordinate rulers exercising power with him. Thus, diadema, not stephanos, is used in these passages. The use of stephanos relative to crowns in connection with Israel in Revelation 12:1 illustrates the same truth. Israel today is not occupying the position for which the nation was called into existence -- "a kingdom of priests, and an holy nation" (Exodus 19:6). Israel is to one day rule upon the earth at the head of the nations, and the nations are to be blessed through Israel; but Israel will not come into this position until after the time of Revelation 12:1. Thus, stephanos is the only word which could be used relative to crowns in connection with Israel at this point in time. The use of diadema in this same sense awaits events of the coming age. Then note the type crowns on Christ’s head -- past and future -- in Matthew 27:29; Revelation 14:14; Revelation 19:12. Matthew 27:29 refers to the time Christ was arrayed as a mock King. The word used is stephanos. Diadema could not be used in this instance, for this word would show Christ actually exercising regal power and authority; and this is something which He did not do at all. The same is true in Revelation 14:14 where the word stephanos is used once again, and for the last time, relative to a crown upon Christ’s head. Christ, at this point, will not yet have assumed His regal position. In Revelation 19:12 though, the entire matter changes. All at once diadems are in view. Christ is seen with "many crowns [’diadems’]" upon His head, and He is declared to be "King of kings, and Lord of lords." He, at this time, will have entered into His long-awaited regal position; and the first order of business will be the putting down of the beast, the kings of the earth, and Satan and his angels (Revelation 19:17-21; Revelation 20:1-3). They cannot be allowed to reign beyond the point Christ assumes regal power. Their crowns (diadems) must, at this time, be taken and given to others -- those to whom they will then rightfully belong. An understanding of the distinction between stephanos and diadema will also reveal certain things in our text about the twenty-four elders which could not otherwise be known. They each cast a stephanos before the throne, not a diadema. This shows that they were not then occupying regal positions. At one time they undoubtedly occupied such positions (wearing diadems); but with the disarray in the structure of the earth’s government, resulting from Satan’s rebellion, they ceased exercising regal power (for, not participating in his rebellion, they no longer retained active positions in his rule). Their crowns could then be referred to only through the use of the word stephanos; and these crowns would, of necessity, be retained until the time of Revelation 4:10. God’s system of government (an incumbent remaining in office until he has been replaced by his successor) would necessitate the twenty-four elders retaining their crowns until the time Christ and His co-heirs were ready to move in and take the kingdom (which will be following events surrounding the judgment seat depicted in Revelation 1:1-20). Once this has occurred, each stephanos which had been cast before the throne would later, once again, become a diadema, as seen in Revelation 19:12. Twenty-Four Numbers are very important in Scripture. The book of Genesis opens with a system of numerics, establishing a septenary arrangement for all of God’s subsequent revelation to man; and Scripture closes with a book which is filled with numbers. When God uses a number, it is for a definite and specific purpose. God does nothing in a haphazard manner. All numbers which God uses in His revelation to man carry spiritual significance, and the Book of Revelation is filled with such numbers. This book is actually built around a system of numerics, and this must be recognized in order to properly understand that which God has made known in the closing portion of His revelation to man. The Book of Revelation deals with seven Churches (Revelation 1:1-20, Revelation 2:1-29, Revelation 3:1-22), seven years of climactic judgment awaiting the earth-dwellers (described under seven seals, seven trumpets, and seven vials of wrath [Revelation 6:1-17, Revelation 7:1-17, Revelation 8:1-13, Revelation 9:1-21, Revelation 10:1-11, Revelation 11:1-19, Revelation 12:1-17, Revelation 13:1-18, Revelation 14:1-20, Revelation 15:1-8, Revelation 16:1-21, Revelation 17:1-18, Revelation 18:1-24]), seven particular angels who will be instrumental in God’s judgments upon the earth-dwellers (Revelation 1:4; Revelation 4:5; Revelation 8:2; Revelation 16:1), and a seventh day of rest (the Messianic Era) awaiting man (Revelation 20:4-6; cf. Genesis 2:2-3; Exodus 31:17; Hebrews 4:4; Hebrews 4:9). The book also deals with twenty-four elders (a number divisible by twelve [Revelation 4:4, Revelation 4:10-11]), with the nation of Israel (a nation comprised of twelve tribes [Revelation 11:1-19, Revelation 12:1-17]), with 144,000 Jews out of this nation (another number divisible by twelve [Revelation 7:4-8; Revelation 12:17; Revelation 14:1-5]), and with the kingdom of Antichrist (shown by a beast having seven heads and ten horns [Revelation 12:3; Revelation 13:1; Revelation 17:8-13]). When twenty-four elders are introduced at the end of the first section of the book, one should immediately note the place where they appear in the book and the figure which God uses to designate their number. They appear at the end of the section wherein God deals with Christians prior to turning to and dealing with the earth-dwellers, and there are twenty-four elders -- two sets of twelves -- and "twelve" is the number in Scripture showing governmental perfection. Then, seeing where these elders appear elsewhere in the book is quite revealing. They appear five other places, and that which occurs in each place is intimately connected with that which has already occurred in chapter four -- a relinquishment of their crowns in view of others wearing these crowns during the coming age. Their first and last appearances in the book beyond chapter four have to do with God’s judgments upon the earth-dwellers, resulting in "the kingdom of the world" becoming "the kingdom of our Lord, and of his Christ" (Revelation 11:15, ASV). They appear first in Revelation 5:1-14 (Revelation 5:5-6, Revelation 5:8, Revelation 5:11, Revelation 5:14) surrounding the search for and revelation of the One found worthy to loose the seven seals of the scroll held in God’s hand (containing all of God’s judgments about to befall the earth-dwellers [the subsequent seven trumpet judgments and seven vials of wrath are judgments under the seventh seal]). Then they appear last in chapter nineteen (Revelation 5:4) after all these judgments have been concluded, immediately before attention is called to the marriage supper of the Lamb in heaven and Christ’s return to the earth as "King of kings, and Lord of lords" (Revelation 19:7 ff). Their second and fourth appearances in the book beyond chapter four have to do with the ministry of the 144,000 Jewish evangels during the last half of the seven-year Tribulation. They appear in chapter seven in connection with the numerous Gentiles saved as a result of the ministry of the 144,000 but martyred under the reign of Antichrist because of their faith (Revelation 5:11, Revelation 5:13). These individuals will rule and reign with Christ from the heavens, wearing crowns previously worn by angels ruling under Satan (Revelation 20:4). Then the elders appear in Revelation 14:1-20 (Revelation 14:3) in connection with the 144,000 at the time they are removed from the earth preceding their ministry. The 144,000 will also rule from the heavens with Christ, wearing crowns previously worn by angels (cf. Revelation 12:4-5; Revelation 12:17; ref. the author’s book, PROPHECY ON MOUNT OLIVET, Ch. II). Their third appearance in the book beyond Revelation 4:1-11 is in Revelation 11:1-19 immediately following the announcement by the seventh angel, "The kingdom of the world is become the kingdom of our Lord, and of his Christ: and he shall reign forever and ever" (Revelation 11:15-16, ASV). This announcement is made by the angel who blows the seventh trumpet and pours out the seventh vial (Revelation 16:17). The seven vials of wrath are within the seventh trumpet, which was under the seventh seal; and the announcement by this angel in Revelation 11:15 anticipates the pouring out of the vials of wrath in Revelation 16:1-21 (Revelation 16:1-16) and the announcement from God’s throne immediately after these judgments have occurred (Revelation 16:17) -- "It is done [lit., ’It has been done’; a perfect tense in the Greek text, indicating action completed in past time with the results of this action existing during present time in a finished state]." All of God’s judgments in the seven-sealed scroll will have been completed at this time, and the announcements in Revelation 11:15 and Revelation 16:17 can then be made. Thus, at every appearance in the Book of Revelation the twenty-four elders are intimately connected, after some fashion, with that time when Christ and His co-heirs take the kingdom. Three times they are seen in contextual settings having to do with the overthrow of the present world system (they, at one time [prior to Satan’s fall], occupied a place in this system). Then three other times they are seen in contextual settings having to do with others (redeemed man) coming into positions of power and authority in the kingdom of Christ which they at one time occupied in the kingdom under Satan. The place which the twenty-four elders occupy in the book of Revelation leaves no room to question their identity. They are crowned individuals seated on thrones (Revelation 4:4), something which could not be said at this time of redeemed man at all. Such a view would allow redeemed man to wear a crown prior to the time Christ actually takes the kingdom and wears a crown Himself -- an impossibility. The fact that the twenty-four elders are crowned connects them with both angelic beings and the government of this earth. Only angels could be seen wearing crowns at this point in the book, and the only government with which they could possibly have a connection is the government under Satan. They would have to be identified as representing, at least in part, angels placed by God in positions of power and authority with Satan over the earth in the beginning; and since they cannot be identified with the angels actively ruling at the present time in Satan’s kingdom (cf. Hebrews 1:14), there is only one other group of angels left -- those angels who refused to follow Satan in his attempt to exalt his throne. Thus, ascertaining their identity is really a very simple matter. (Also note the pronouns in the song which the twenty-four elders sing in Revelation 5:9-10. The pronoun "us" in Revelation 5:9 is not in the Greek text, and the better Greek manuscripts have "them" and "they" rather than "us" and "we" in Revelation 5:10, further distinguishing the twenty-four elders from redeemed man [ref. ASV].) Why though does Scripture show the two-thirds contingent of angels who refused to follow Satan as represented by the number "twenty-four"? Note that there are "two" sets of twelves, one set short of "three," the number of Divine perfection. That is, "three sets of twelves" would show Divine perfection within a governmental structure, which is the only way God would have established the government of this earth in the beginning; and, beyond that, viewing three sets of "twelves," He apparently established this government in accord with His Own triune being. Remaining within this framework, there is a missing set of "twelve" in Revelation 4:4; Revelation 4:10. And this is exactly what is shown, for these twenty-four elders represent only two-thirds of the original group. The other one-third, the other set of "twelve," remained with Satan (Revelation 12:4). "Two" is the number of division in Scripture. Two sets of twelves separated themselves from Satan. "One" though is the number of unity. The other set of twelve remained with Satan. As a consequence of Satan’s attempt to exalt his throne, Divine perfection ceased to exist in his kingdom in more ways than one. Not only was the domain over which he ruled brought into a state of ruin (Genesis 1:2 a), but the governmental administration within his kingdom ceased to exist in its previous perfect triune state. All of this brings us to a point concerning the coming kingdom of Christ and how it will be structured. Angels represented by the twenty-four elders will relinquish their crowns willingly in view of Christians wearing these crowns during the coming age. But these are not all of the crowns, either presently worn by angels or which Christians will wear in that future day. The full complement must be shown by three sets of twelves, not two sets. The other one-third, presently ruling under Satan, must also relinquish their crowns, along with Satan himself. Only then can Christ and His co-heirs assume regal positions on His throne, allowing Divine perfection to once again be set forth in the government of this earth, with the government established after God’s Own triune being. Redeemed man will inherit with God’s Son within a restored governmental order which will be both perfect and established after God’s Own triune being. It is clear from Scripture that this is the manner in which the past government of the earth was originally established; and in the "restitution [’restoration’] of all things" the future government under God’s Son could not, it will not, be established after any other fashion (Acts 3:21). ======================================================================== CHAPTER 98: 07.05. BACK COVER ======================================================================== -back cover- This book, IN THE LORD’S DAY, deals 1) with the time of the resurrection of the dead and translation of the living “in Christ” (commonly called “the rapture”), 2) with judgment awaiting Christians at Christ’s judgment seat following their removal from the earth, and 3) with events related to this judgment, which preceded and anticipate the coming Messianic Era. These are the things dealt with in the opening four chapters of the Book of revelation. And viewing the book as a whole, these opening four chapters provide a sequence of events which must occur at the end of the present dispensation but before the beginning of the sevenyear Tribulation period on earth. The Book of Revelation is the only book in Scripture which provides a comprehensive coverage of this nature, surrounding these events. The same truths concerning these events are taught elsewhere in Scripture (particularly in Old Testament typology) but not all together, in a sequence, which includes the Tribulation in the sequence, such as one finds in the Book of Revelation. Now only must the rapture and events surrounding the judgment seat occur preceding the Tribulation, but these events must, according to information in these chapters, be all-inclusive. That is, all Christians (all of the dead and the living “in Christ” throughout the entire 2,000- year dispensation) must be removed together, at the same time and place, to appear before Christ in judgment. According to these chapters, there can be no such thing as a selective removal of Christians from the earth at the time of the rapture; nor can there be such a thing as more than one time and place for events surrounding the judgment seat. A separation of Christians on the basis of faithfulness will occur, but not at the time of the rapture. This separation will occur at the judgment seat alone. ======================================================================== Source: https://sermonindex.net/books/writings-of-arlen-l-chitwood-volume-1/ ========================================================================