THE PRESENT KINGDOM,

THE COMING KINGDOM*

 

Angelic Rule About to End, Mans Rule About to Begin

 

 

[* From CHAPTER 8 with APPENDIX I & II in the author’s book:MESSAGE IN THE GOSPELS, ACTS, EPISTLES” (pp. 133-172).]

 

 

BY

 

 

ARLEN L. CHITWOOD

 

 

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[Book cover writing]

 

Salvation by grace through faith, contrary to much popular teaching and belief, is NOT in the Gospels, NOT in Acts, NOT in the Epistles. NOR is this the central message dealt with through the Old Testament. NOR does any single book, Old Testament or New Testament deal with this message in a central respect.

 

John’s gospel and Romans are two books often dealt with as centring around salvation by grace. But NEITHER book is structured in this manner. John’s gospel, in this respect, is NO DIFFERENT than any one of the other Epistles. The SAME central message pervades ALL Scripture. The first man, the first Adam, near the beginning of Scripture, was created to replace the incumbent ruler in the kingdom associated with one province in God’s universal kingdom - the earth (Gen. 1: 26-28). And the second Man the last Adam, near the end of Scripture is seen returning back to this earth to take this kingdom from the same ruler (Rev. 11: 15). And all lies between these two points, separated by almost the whole of Scripture and 6,000 years of time, has to do with a restoration of those from the lineage of the first Adam so that they can realize an inheritance with the Last Adam when He takes the kingdom realizing the purpose for man’s creation in the beginning.

 

 

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[Page 133]

CHAPTER 8

 

 

Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

 

 

For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward;

 

 

How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

 

 

God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Spirit, according to his own will?

 

 

For unto the angels hath he not put in subjection the world to come, whereof we speak.(Heb. 2: 1-5).

 

 

 

The preceding five verses from Hebrews chapter two are being used to introduce the final chapter of this book, for a reason. This book has dealt with numerous things pertaining to man’s salvation in relation to the kingdom of this world - the central subject throughout the New Testament, introduced from the Old Testament - seen throughout the gospels, Acts, the epistles, and concluded in the Book of Revelation, when this kingdom becomes that of our Lord  and of his Christ” (Rev. 11: 15; cf. Dan. 2: 44, 45).

 

 

But, Problems

 

 

Though the preceding is the central subject pervading the whole of the the New Testament (actually, the whole of Scripture), Christians [Page 134] in general seem to grasp or understand very little about salvation in relation to this kingdom, particularly present and / or aspects of salvation inseparably connected with this kingdom.

 

 

Most either ignore or don’t know what is actually stated in Scripture and end up dealing with salvation by grace as the central subject throughout the New Testament - with the man’s eternal salvation, assuring him of heaven, as they state matters - usually centering somewhat on things stated in John’s gospel and in the Book of Romans.

 

 

1) Salvation by Grace - Genesis, John, Romans

 

 

Though salvation by grace can be found in both John’s gospel and the Book of Romans, this is simply NOT the central message, either book, or in any other book in Scripture. The central message in both books is a message to the saved, NOT a message to the unsaved.

 

 

But, this is either being ignored or not understood, with salvation by grace being read into passages which deal with present and future aspects of salvation, not to the past aspect of salvation. And attempts to read a different message of this nature into parts of Scripture where another message exists can only serve to destroy the existing message, along with often corrupting the message being read into the passage.

 

 

Scripture deals with the whole panorama of salvation, the whole panorama of the gospel message, beginning with the gospel of grace. But, very little time is spent at any place in Scripture on the gospel of grace. God’s revelation to man is centered around present and future aspects of salvation, present and future aspects the gospel message, NOT the past aspect.

 

 

Man though has turned it all around, resulting in an existing confusion throughout the complete panorama of the salvation message.

 

 

That is to say, using the original type in Genesis pertaining to the complete panorama of the salvation message, man invariably, dwells upon and spends most of his time dealing with that foreshadowed by God’s restorative activity on day one in Gen. 1 (vv. 2b-5), either ignoring God’s restorative activity on the remaining five days or trying to somehow make that foreshadowed by this [Page 135] subsequent, continuing restorative activity apply to that foreshadowed by His restorative activity back on day one.

 

 

Or, to state that another way, man usually spends most of his time on that which Scripture spends very little time dealing with; and he, in turn, usually spends very little time on that where Scripture places the emphasis.

 

 

And to add confusion to confusion, man, through the previous, whether he knows it or not, is attempting to do only one thing - circumnavigate that foreshadowed by events on days two through six and move directly FROM that foreshadowed by activity on day one TO that foreshadowed by the rest awaiting the people of God on the seventh day in Gen. 2: 1-3 (cf. Heb. 4: 9).

 

 

This would be comparable to the Israelites under Moses continuing to remain in Egypt and dwell upon the death of the firstborn, then travelling northeast from Egypt, taking the short and more direct route to Kadesh-Barnea rather than first travelling south, going down by and through the Sea, then to Mount Sinai.

 

 

God has structured His Word at the beginning in Genesis after particular fashion, for a reason. And He has done exactly the same with Books such as John’s gospel and Romans.

 

 

Man though, far more often than not, seemingly likes to take liberties with this Word. And that is far from a good idea.

 

 

2) The Kingdom - Israel, Christians

 

 

But, returning more to the subject of this book, even among those who see matters in a more correct respect - that a kingdom rather than salvation by grace was offered to Israel in the gospels, re-offered to the nation in Acts, and is presently being offered to Christians - a major problem usually exists in the outlook that these individuals have as well. As seen in previous chapters of this book, the vast majority attempt to deal with this kingdom as an offer of the restoration of the kingdom covenanted to David.

 

 

That though leaves these individuals attempting to deal with an insurmountable problem. It leaves them attempting to deal with Christ’s statement in Matt. 21: 43 in the light of what Scripture plainly states would subsequently happen, and did happen. It leaves them attempting to deal with Israels REJECTION of the [Page 136] proffered kingdom, this kingdom TAKEN from Israel, and this kingdom then GIVEN to a nation bringing forth the fruits thereof.”

 

 

Note the problem:

 

 

IF the kingdom offered to and rejected by Israel was the kingdom covenanted to David, that which subsequently happened. COULD NOT HAVE HAPPENED, for this kingdom CAN NEVER be taken from Israel.

 

 

BUT, the proffered kingdom WAS taken from Israel!

 

 

THE SAME KINGDOM offered to and rejected by Israel, in both the offer and the re-offer, WAS taken from the Jewish people!

 

 

And further, that kingdom, throughout the present dispensation, continuing into modern times, HAS BEEN AND IS BEING offered to the one new man in Christ,” an entirely new ethnic group of people being accorded the privilege of bringing forth fruit for the kingdom.

 

 

So, what does a person do with all of this? He does the same thing that anyone studying Scripture should do at any point - always go with that which Scripture has to say, regardless of whether or not it is at variance with popular thought or with what someone else might have said or taught.

 

 

If you do this - go with what Scripture has to say, regardless of what man may have to say - you may not always be liked, probably won’t be; BUT you will always be right!

 

 

As has been shown throughout this book, beginning with the introduction, the proffered kingdom seen throughout the gospels Acts, and the epistles, WAS NOT the kingdom covenanted to David. Rather, it was the kingdom introduced and dealt with throughout the first thirty-four verses of Genesis (Gen. 1: 1 - 2: 3) and seen being given to the Son, by His Father, 6,000 years later (Dan. 2: 44, 45; 7:13, 14; Rev. 11: 15). It was / is the kingdom in which Christ and His co-heirs will reign during the coming Messianic Era (Rom. 8: 15-23; Heb. 2: 5).

 

 

THE SAME KINGDOM taken from Israel can only be THE SAME KINGDOM presently being offered to Christians, in which Christ and His co-heirs will reign during the Millennium.

 

 

And that is what Heb. 2: 1-5 clearly states, which is why these [Page 137] verses are being dealt with as the main verses in the concluding chapter of this book.

 

 

Subject Matter in Hebrews

 

 

But first, note what the Book of Hebrews itself is about, as seen in the opening chapter.

 

 

The way that a book begins will invariably tell you something about the contents of that book. And some books, such as Hebrews, deal with the matter more in detail at the beginning.

 

 

The writer of this epistle begins by referring to Christ as the appointed heir of all things” (v. 2) prior to recording anything about His past sufferings or His present position at God’s right hand (v. 3). And he then reflects back upon Christ’s heirship which he had mentioned first by focusing his readers’ attention only upon Old Testament Scriptures which have to do with that day when Christ will come into possession of this inheritance (vv. 2, 5-13).

 

 

Thus, though there is a reference to Christ’s past sufferings in the first chapter of Hebrews, this is not what is mentioned first, and this is not what the chapter is about.

 

 

This chapter begins with and centers upon teachings surrounding the coming glory of Christ, and this is accomplished mainly through reference to the Old Testament Scriptures. And through this means, the subject matter in Hebrews is introduced through different quotations from the Old Testament.

 

 

There are “seven quotations” having to do with Christ in His coming glory. Seven” is a number which refers to the completion of that which is in view; and these seven quotations present a complete, composite Messianic portrait of Christ, setting the stage for which follows, covering the remainder of this book.

 

 

Hebrews is built around five major warnings; and to properly understand these warnings and related passages, a person must understand the opening verses of the book in their correct perspective, for these verses can only be looked upon as forming an introductory key to the remainder of this book.

 

 

The last of the seven quotations (1: 13) leads directly into the introductory verse (1: 14): of the five major warnings (2: 1-4):

 

[Page 138] 

But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?

 

 

Are they not all ministering spirits, sent forth to minister for them who shall be heirs of [‘who are about to inherit’] salvation?” (1: 13, l4).

 

 

The Salvation of Hebrews 2: 3

 

 

The “salvation” referred to in Heb. 2: 3, the inheritance awaiting Christians, spoken of at the end of the previous chapter (v. 14), is specifically said to be a deliverance “that first began to be spoken by the Lord,” continued to be spoken “by them that heard him,” and associated with signs and wonders, and with divers miracles, and gifts of the Holy Spirit” (vv. 3, 4).

 

 

Then, continuing in verse five, this salvation is clearly revealed to be associated with realizing, in the world to come, regal positions presently held by angels. And this would occur in the ONLY kingdom which could possibly be in view - the kingdom of this world, presently ruled by Satan and his angels, to be ruled by Christ and His co-heirs.

 

 

Thus, the message in view, associated with “so great salvation,” could ONLY refer back to the message which Christ proclaimed to Israel following John being imprisoned, beginning in Matt. 4: 17. And this same message, with respect to Israel, continued to be proclaimed for about the next thirty-three years - during time extending from Matt. 4: 17 to Acts 28: 28.

 

 

Though certain differences existed at times (after events in Matt. 12, culminating in Christ’s statement in Matt. 21: 43; His forty-day post-resurrection ministry; events on the day of Pentecost), the SAME message was proclaimed to Israel throughout this time.

 

 

This message, as at the beginning, had to do with an offer of the kingdom to Israel, attended by signs, wonders, and miracles. And this message, in relation to Israel, continued UNCHANGED this respect until Pauls announcement to the religious leaders in Rome in Acts 28: 28, marking the full end of the  re-offer of the kingdom to Israel.

 

 

Only after this does one find Israel completely set aside, signs no longer in evidence, and the message going SOLELY to the one new man in Christ,” apart from signs.

 

 

And, the salvation associated with the kingdom offered to Israel is [Page 139] seen to be EXACTLY THE SAME SALVATION associated with THE SAME KINGDOM offered to Christians from that time down to the present time (Heb. 2: 3, 4).

 

 

Then, remaining in Hebrews, this salvation, “so great salvation” in Heb. 2: 3, would have to refer to the same salvation previously mentioned in Heb. 1: 14 - Christians inheriting as co-heirs with the heir of all things,” realizing the rights of the firstborn (cf Rom. 8: 12-24; Eph. 1: 3-18). And this leaves NO ROOM WHATSOEVER to question what is meant by so great salvation in this continuing verse. This is the “salvation ready to be revealed in the last time... the salvation of your souls” (1 Peter 1: 5, 9), which is regal and has to do with the world to come” (Heb. 2: 5).

 

 

(Information concerning Signs, wonders, and miracles, in the preceding respect, is dealt with in Appendix II in this book.)

 

 

So Great Salvation

 

 

The [Holy] Spirit of God in Heb. 2: 3 chose to use a qualifying word, setting this salvation apart. The thought is not that of Christians (“we”) disregarding salvation,” but that of Christians disregarding so great salvation.

 

 

The adjective in the Greek text translated “so great [Gk., telikoutos]” is only found three other places in the New Testament (2 Cor. 1: 10; James 3: 4; Rev. 16: 18); and its full force can be seen in the latter reference, in Rev. 16: 18:

 

 

And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty [telikoutos] an earthquake, and so great.”

 

 

The earthquake in Rev. 16: 18 (Gk., seismos, a shaking”) has to do, contextually, with a complete collapse and disarray in the earth’s government under Antichrist, not with an earthquake per se. And this will occur in connection with the termination of God’s judgments during and immediately following the Tribulation.

 

 

The seventh vial, poured out in the preceding verse (v. 17), will complete God’s judgments upon the earth-dwellers at the time of [Page 140] His Son’s return. And the announcement seen in the verse shows how God brings about an end to Gentile world power ruling under Satan and his angels.

 

 

All of it will come crashing down and end in this revealed climactic manner, with this world kingdom THEN BECOMING that of our Lord and of his Christ” (Dan. 2: 44, 45; Rev. 11: 15).

 

 

(For information on how the Greek word seismos is used in New Testament [fourteen times - seven times in the gospel accounts and the Book of Acts, and seven more times in the Book of Revelation], refer to Chapter 15, “The Great Seismos,” in the author’s book, The Time of  the End.

 

Our English words “seismic,” seismology,” “seismograph” and other forms of the same word are all derived [in whole or in part] from the Greek word, seismos. Most words in this family of words in the English language are associated with earthquakes; but the words, and of themselves, as in the Greek, have no relation to the earth per se [note a cognate form of seismos in Rev. 6: 13 (seio), translated “shaken”]

 

In all usages of seismos in the N.T., translated “earthquake,” “earthhas been added to “seismos [e.g., earth” prefixed to “quake,” earth-seismic, earthquake”]. If an “earthquake” is being referenced through the use of seismos, that would have to be seen contextually. It could not be shown by the word itself. And that invariably seen contextually, through the use of seismos is not an earthquake at all but a shaking of governmental powers, originating in the heavens and carried out on earth.)

 

 

The words, “It is done,” at the end of Rev. 16: 17 are the translation of a perfect tense in the Greek text, indicating action completed in past time with the results of this action extending the present and existing in a finished state. The succeeding verses (vv. 18-21) simply describe, in brief form, the completion of God’s judgments within the seventh vial in verse seventeen. The chapters seventeen and eighteen elaborate more in detail concerning these judgments - the destruction and end of Israel’s harlotry in conjunction with the destruction and end of Gentile world power.

 

 

The evident thought incorporated into Heb. 2: 3 and Rev. 16: 18 through the use of the word telikoutos is that, in each instance SOMETHING UNEXAMPLED is being dealt with.

 

 

In Revelation it is “so mighty [telikoutos] an earthquake [seismos] ‘shaking’]” (“so mighty a shaking,” one beyond anything having previously existed, “such as was not since men were upon the earth,” dating all the way back to the days of Adam).

 

 

And, contextually, this could only have to do with a shaking of governmental powers, bringing Gentile world power to this climactic end, with Christ and His co-heirs about to take the kingdom.

 

 

And, in Hebrews, the greatness of that day when Christ and His co-heirs take the kingdom is referred to by the same Greek word used for the destruction of Gentile world power - telikoutos.

 

 

There is the greatness of THE DESTRUCTION of one and the corresponding greatness of THE RISE TO POWER of the other.

 

 

Scripture, in Heb. 2: 3, refers to THE RISE of the latter following THE DESTRUCTION of the former as “so great [telikoutos] salvation” (the GREATEST thing God has ever designed for redeemed man, for it has to do with removing man from the earth and positioning him in the heavens as co-heir with the heir of all things”).

 

 

It is such a salvation as this - so great salvation - that is in view. God is the designer, He has declared it to be something unexampled, and He is offering it to redeemed man.

 

 

Resultingly, God is not going to countenance individuals whom He has redeemed through the finished work of His Son making light of, disregarding this salvation.

 

 

(A tragedy in modern‑day Christendom, which can only promote the thought of disregarding this salvation, is the teaching that all Chris­tians, simply because they have been saved, will one day come into a realization of this salvation.

 

If that is true, why are Christians warned about disregarding this salvation? Or, what are the other four major warnings in Hebrews about? Or, what did Paul mean in verses such as 2 Tim. 2: 10-12, which had to do with his gospel (v. 8 [ref. previous two chapters in this book])

 

 

Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal [Gk., aionios, ‘age-lasting’] glory” [cf. Rom. 3: 23].

 

 

It is a faithful saying: “For if we be dead [‘if we have died’] with him, we shall also live with him:

 

 

If we suffer [Gk., hupomeno, If we patiently endure’], we shall also reign with him: if we deny him, he also will deny us.”

 

[Page 142]

Message to Israel, Past

Message to Christians, Present

 

 

Since the same kingdom offered to and rejected by Israel is presently being offered to those comprising the Church, what if anything, would be the difference in the message previously proclaimed to Israel and the message which is to presently be proclaimed to the Church?

 

 

1) The Message Proclaimed to Israel, Past

 

 

The message proclaimed to Israel, beginning with John in the offer of the kingdom in the gospels, was:

 

 

Repent ye [a plural pronoun, the entire nation]: for the kingdom of the heavens is at hand” (Matt. 3: 2).

 

 

And this was followed by baptism, with those baptized confessing their sins” (v. 6).

 

 

The message proclaimed to Israel, beginning with Peter in the re-offer of the kingdom in Acts, was:

 

 

Repent, and be baptized every one of you [the entire nation] in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit” (Acts 2: 38).

 

 

Thus, the subsequent message in Acts, though worded slightly different, was THE SAME.

 

 

The SAME kingdom was in view, the SAME offer was being made, and the SAME message was being proclaimed - national repentance and baptism. There was absolutely NO difference, there couldn’t have been.

 

 

National repentance was required because of centuries of disobedience, dating, in one respect, all the way back to the inception of the nation during Moses’ day, over fourteen centuries earlier. And, because of this continued disobedience - which God, in His longsuffering, allowed to continue for centuries - six and seven centuries earlier, God had driven His people out among the nations to effect repentance through Gentile persecution (the Assyrian [Page 143] and Babylonian captivities, about 722 and 605 B.C. respectively). But, though a remnant was back in the land, national repentance was still not forthcoming. And this is the “why” of the call for repentance both during the offer of the kingdom seen in the gospels and the re-offer seen in Acts.

 

 

But Israel didn’t repent. And, as a result, the kingdom was taken from the nation, and the new entity, already on hand, THEN BECAME THE ONLY ONE accorded opportunity to bring forth fruit for the kingdom.

 

 

Had Israel though repented, note how the things stated in John’s gospel - the one non-synoptic gospel, different in a number of ways from the other three, though an inseparable part of the message concerning the kingdom - would have fit into the matter.

 

 

The three synoptic gospels centre around repentance. John’s gospel centers around things in connection with and following repentance - believing (ch. 3ff), eating His flesh, drinking His blood ch. 6), remaining clean (ch. 13), etc.

 

 

Neither the word “gospel” nor the word “repentance” can be found in John’s gospel; and the word “kingdom” is only found three times (3: 3, 5; 18: 36). And all of this is by Divine design.

 

 

The salvation seen throughout John had to do with salvation in relation to the kingdom, dealt with in the three synoptic gospels. It had to do with “so great salvationBEFORE the kingdom was taken from Israel, with “so great salvation” and the kingdom FOLLOWING this time having to do with Christians, as seen in Heb. 2: 1-5.

 

 

John’s gospel, built around eight signs, according to the declared purpose for these signs (20: 30, 31), was designed to bring about Israels repentance during the re-offer of the kingdom so that the Jewish people could realize so great salvation in the proffered kingdom.

 

 

And the contents of the gospel - dealing with faithfulness, eating His flesh, drinking His blood, remaining clean, etc. - would go hand-in-hand with the nation’s repentance in order to bring the Jewish people to this goal.

 

 

2) The Message Proclaimed to Christians, Present

 

 

The message proclaimed to Israel, as seen when John appeared on the scene, involved repentance and the kingdom being at hand. [Page 144] Neither of these, in the same respect, would be applicable message to Christians today. And, actually, the latter - the Kingdom being at hand - couldnt be applicable, for the kingdom at hand, or had drawn near, when the message was proclaimed, in the gospel accounts because the Messianic King was present, with the kingdom in the immediate offing.

 

 

Repentance” means a change of mind; and a change of mind may be in order at times as part of the message to Christians today, but not a change of mind in the same respect as seen in the message to Israel, having to do with centuries of disobedience, with the main form of disobedience having to do with harlotry.

 

 

But, in general, things having to do with Israel pertaining to this message would be the same in the message proclaimed to Christians.

 

 

For example, the Sermon on the Mount in Matt. chs. 5-7 is a connected discourse having to do with entrance into or exclusion the kingdom of the heavens. The message was given to and to do with the Jewish people during the offer and re-offer of the kingdom to Israel.

 

 

But, once the new creation “in Christ” had been called into existence (Acts 2), the principles of this message had to do those comprising this new creation AS WELL. And beyond the events in Acts 28, the principles seen in Matt. chs. 5-7 had to do with those comprising this new man ALONE.

 

 

And other things such as the children [Gk., huios, sons’] of the kingdom” being cast into “outer darkness” in Matt. 8: 12 - applicable only to Israel at the time - would, following events of Acts ch. 2, and then Acts ch. 28, become applicable to Christians in the same preceding manner (cf. Matt. 25: 30).

 

 

Note, in this respect, Matt. 8: 11, 12 (relative to Israel) and Matt. 13: 38 (relative to Christians [Christ had gone out of the house, down by the seaside]):

 

 

And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

 

 

But the children [Gk., huios, ‘sons’] of the kingdom shall be cast [Page 145] out into outer darkness: there shall be weeping and gnashing of teeth” (8: 11, 12).

 

 

The field is the world; the good seed are the children [Gk., huios, sons’] of the kingdom; but the tares are the children [Gk., huios, sons’] of the wicked one” (13: 38).

 

 

Then, the matter of how the contents of John’s gospel con be applicable to Christians can easily be seen. The gospel throughout has to do with belief, an exercise of faith.

 

 

The word for “believe [Gk., pisteuo]” is seen throughout John’s gospel, appearing about 100 times, with this word appearing only about 35 times in all three of the synoptic gospels combined.

 

 

The noun form of the word for pisteuo (“believe”) - pistisfaith”) - appears a scattering of times in each of the three synoptic gospels, but does not appear in John’s gospel at all. John always uses pisteuo in either its regular verb form or in a participle form.

 

 

(Regardless, both pistis and pisteuo mean the same thing. That’s why the noun form can be used in Eph. 2: 8 and the verb form can be used in John 3: 15, 16 [as a participle] - both places having to do with faith, belief, one’s trust in Christ.

 

This is another of the many peculiarities of John’s gospel.)

 

 

The word for belief throughout John’s gospel though was used relative to the Jewish people in the offer and re-offer of the kingdom to Israel in a quite different way than people often want to see it used. It was used pertaining to a people who were already saved, relative to the message being proclaimed - a message concerning the kingdom, having to do with so great salvation.”

 

 

And the matter could be no different today. Belief throughout John’s gospel would pertain to a people who are already saved (Christians), relative to the message being proclaimed - a message concerning the [coming messianic] kingdom, having to do with so great salvation.”

 

 

3) A Problem Regarding Johns Gospel

 

 

A problem regarding John's gospel today has to do with an improper use of this gospel, resulting in the door being closed relative to a proper use of the gospel.

 

[Page 146]

John’s gospel is often separated from the other three and dealt with in an evangelistic respect, with many verses dealt with in a completely wrong respect (e.g., Jesus’ conversation with Nicodemus in John 3: 1ff, ref. p. 109 in Chapter 7 of this book).

 

 

It is sometimes stated that John’s gospel is the one gospel among the four written to tell an unsaved person how to be saved. And that could be true, BUT ONLY IF an individual is talking about present and future aspects of salvation, not past (i.e., talking about salvation / deliverance for those already eternally saved, in line with the continuing thought about faith” - “from faith to faith” - in Rom. 1: 17.

 

 

A person CAN use John’s gospel to deal with the unsaved, - ONLY in a secondary respect. John’s gospel, because of the place which it occupies in Scripture, simply CANNOT be used in a primary sense in this respect, except for an instance, contextually, such as John 3: 16.

 

 

John’s gospel throughout, whether to Israel past or to Christians present, has to do with present and future aspects of salvation, relative to the kingdom, NOT past.

 

 

But, as previously shown, individuals have turned all of this around and are using this gospel ONLY IN ONE respect, as a message to reach the unsaved.

 

 

When they do this though, where is the message in John - CORRECT MESSAGE - for the person AFTER he has been saved?

 

 

The correct message is NO LONGER PRESENT, for it has been destroyed through a misuse and misapplication of that seen throughout the book.

 

 

(For more information on this whole overall matter, refer to Appendix 3 in this book, “Misuse of John 20: 30, 3l.”)

 

 

4) A Problem Regarding Romans

 

 

One of the main reasons people have trouble with Romans has to do with the same reason that people have trouble with a manifestation of signs in the Church in Corinth, or with Galatians. All three of these books were written to Gentile Churches during the Acts period, when the kingdom was being re-offered to Israel.

 

 

And this is a difficult period to understand, providing insurmountable problems unless one deals with events within the period in which [Page 147] they occurred (within the Acts period, or outside the Acts period).

 

 

During this time, on the one hand, there were believing Jews who were still part of the nation where the old covenant, the Law, was still binding, though the theocracy had long-since ceased to exist (six centuries earlier).

 

 

And, on the other hand, there were saved Gentiles, who had nothing to do with the old covenant, the Law.

 

 

Then, the believing Jews were still part of the Jewish nation, anticipating the entire nation believing the message pertaining to the proffered kingdom. And continuing to occupy this position, they were not part of the one new man in Christ.” Though they had exercised faith in the Messiah, with a view to the kingdom, they were still Jews, though believing Jews.

 

 

(“Messianic” groups today [saved groups of Jews meeting together, separate from what might be considered a Church setting] usually see themselves somewhat in the preceding respect - a saved part of the nation, but still Jews, not part of the new creation in Christ.”

 

But this type situation existed for ONLY about thirty years, at the beginning of the dispensation [33 A.D. to about 62 A.D.]. Following that time, Jews believing the salvation message [which would be salvation by grace, for the saved generation of Jews having previously made the offer and re-offer of the kingdom possible was rapidly passing off the scene] could no longer be a believing part of the nation but could only become new creations in Christ,” where all distinctions of the human race have been blotted out [Gal. 3: 28].)

 

 

Saved Gentiles during this time though were a different matter. They had nothing to do with the old covenant, with a past theocracy, etc. They had become new creations in Christ,” part of an entirely different and distinct ethnic group.

 

 

And, as long as the kingdom remained open to Israel in the re-offer of the kingdom (from Acts 2: 4 to Acts 28: 28), once Gentiles began to be saved (Acts 10), there were then two separate groups to which the offer of the kingdom was being extended - Israel on the one hand, and the new creation in Christ on the other hand.

 

 

But once this re-offer to Israel was brought to a close by Paul in Rome (Acts 28: 28), Israel was completely set aside and the offer [Page 148] was extended only to those forming the new creation in Christ comprised of both saved Jews and saved Gentiles.

 

 

The preceding is why the Acts period is so difficult to understand. As well, not understanding some fundamental things about this period and not knowing that Paul wrote Romans during a time when conditions of this nature existed, dealing with both saved Jews and saved Gentiles in the book, is why so many people go wrong in Romans.

 

 

Romans deals with saved Jews and saved Gentiles in relation to the proffered kingdom (Rom. 2: 16; 3: 23-25) during that time when the kingdom was not only being re-offered to Israel (Rom. 15: 19) but during a time when Israel held preference in this offer (Rom. 1: 16; 2: 9, 10). This is why, for example, that you will find  statements in chapter two about Jews associated with the Law, and Gentiles being separate from the Law.

 

 

There is NOTHING in this chapter about teachings pertaining to eternal salvation. Two types of saved individuals are being dealt with during a particular time, which is past.

 

 

In fact, the message regarding eternal salvation CANNOT even be found in the Book of Romans until chapter five, and very sparingly there and beyond that, though much of what is seen throughout the book is invariably used to teach other than what exists, which does away with that which does exist.

 

 

Christians NEED to understand THE COMPLETE panorama of the salvation message, the gospel message, and STOP centering on part (past), trying to fit the remaining parts (present and future) into that which is past.

 

 

Note again (ref Chapter 7, p. 113, in this book) how Paul put this together in Acts 20:

 

 

Christians need to not only understand the gospel of grace of God” (v. 24) but the gospel of the kingdom of God” (v. 25) as well, understanding where God places the emphasis, which is ALWAYS on the latter.

 

 

ONLY in this manner, through understanding all the counsel of God” (v. 27), can Christians be provided with that necessary to build them up and give them an inheritance in the coming kingdom (v. 32).

 

 

*       *       *

 

 

Appendix 1

 

AION, AONIOS

 

 

THE TWO MAIN GREEK WORDS TRANSLATED

ETERNAL IN ENGLISH N.T. TEXTS

 

 

(Material in this article has been taken from Marvin R. Vincent’s four-volume set, Word Studies in the New Testament [a standard word study which has been in use for well over 100 years].

 

 

Some editing of the originally printed text has been done to produce better clarity and easier reading, though no change alters any meaning in the original text [added paragraph divisions, transliterating Greek words to English lettering, some deletion of unneeded data, etc.].

 

 

This material comprises Vincent’s comments on two Greek words, aion and aionios, which have to do with “time” - one a noun, the other an adjective, both meaning the same thing - often indiscriminately translated “age,” “world,” “forever,” “eternal,” or “everlasting” [depending on the English translation].

 

 

There is really no word for “eternal” or “everlasting” in the Greek text of the N.T. [nor is there one in the Hebrew text of the O.T., with olam the main word usually translated “eternal” or “everlasting”].

 

 

And, as will become evident from a correct understanding of aion and aionios, these two words have not only often been mistranslated, causing confusion, but a correct translation is, at times, quite difficult. The latter can only be true because there are no words in the English language which exactly correspond to these words in the Greek text.

 

 

Context must always be the determining factor in any translation of these words; and, many times in the N.T., since ages are often being dealt with, both words can often be understood in this respect.

 

For example, note the latter part of Luke 18: 30 where both aion and aionios appear and where, contextually [vv. 18-29], an inheritance in the kingdom [to be realized in the coming age] is in view. Thus, this part of the verse should be properly translated, “...and in the age [aion] to come age-lasting [aionios] life.”

 

[Page 150]

And, in like manner, the question asked in the introductory verse of this passage [v. 18] should be translated, “Good Master, what shall I do, to inherit age-lasting [aionios] life.” “Eternal life,” often used in translations of this verse, is not inherited; it is a free gift [Eph. 2: 8, 9]. One must be a child of the Owner to be in line for the inheritance [Rom. 8: 17].)

 

 

The Noun, Aion

 

 

Aion transliterated “aeon,” is a period of time of longer or shorter  duration, having a beginning and an end, and complete in itself.

 

 

Aristotle said, “The period which includes the whole time of each one’s life is called the aeon of each one.” Hence, it often means the life of a man, as in Homer, where one’s life (aion) is said to leave him or to consume away.

 

 

It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the Millennium; the period before the beginning of history.

 

 

The word does not have a stationary and mechanical value. It does not mean a period of fixed length for all cases. There are as many aeons as entities, the respective durations of which are fixed by the normal conditions of the several entities.

 

 

There is one aeon of a human life, another of the life of a nation. The length of the aeon depends on the subject to which it is attached.

 

 

Aion is sometimes translated “world,” with “world” representing a period or a series of periods of time (cf. Matt. 12: 32; 13: 40, 49; Cor. 1: 20; 2: 6; Eph. 1: 21), having to do with the world’s contents which are included in the duration of the world (1 Cor. 2: 7; 10: 11; Heb. 1: 2; 9: 26; 11: 3).

 

 

The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise, it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come.

 

 

It does not mean something endless or everlasting.

 

 

To deduce that meaning from its relation to aei [a cognate word] is absurd; for, apart from the fact that the meaning of word is not definitely fixed by its derivation, aei [like aion] does [Page 151] not signify endless duration.

 

 

When the writer of the Pastoral Epistles quotes the saying that “the Cretians are always [aei] liars(Titus 1: 12), he surely does not mean that the Cretians will go on lying for all eternity (cf. Acts 7: 51; 2 Cor. 4: 11; 6: 10; Heb. 3: 10; 1 Peter 3: 15). Aei means “habitually” or “continually” within the limit of the subject’s life.

 

 

In our colloquial dialecteverlastingly” is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”

 

 

In the New Testament, the history of the world is conceived as developed through a succession of aeons. A series of such aeons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series (cf. Eph. 3: 11). Paul contemplates aeons before and after the Christian era (Eph. 1: 21; 2: 7; 3: 9, 21; 1 Cor. 10: 11; cf. Heb. 9: 26).

 

 

He includes the series of aeons in one great aeon: ho aion ton aionon, the aeon of the aeons” (Eph. 3: 21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the aeon of the aeons (Heb. 1: 8).

 

 

The plural is also used, aeons of the aeons, signifying all the successive periods which make up the sum total of the ages collectively (Rom. 16: 27; Gal. 1: 5; Phil. 4: 20, etc.). This plural phrase is applied by Paul to God only.

 

 

The Adjective, Aionios

 

 

The adjective aionios, in like manner, carries the idea of “time.” Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting, though they may acquire that sense by their connotation. Aionios means “enduring through or pertaining to a period of time.” Both the noun and the adjective are applied to limited periods.

 

 

Thus the phrase eis ton aiona [lit., “with respect to the aion,” appearing 29 times in the N.T. (e.g., John 4: 14; 6: 51, 58; Heb. 5: 6; 6: 20; 7: 17, 21, 24, 25)], habitually rendered “forever,” is often used of duration which is limited in the very nature of the case.

 

 

Note a few out of many instances in the Septuagint [Greek [Page 152] translation of the O.T.] pertaining to aion (Ex. 21: 6; 29: 9; 32: 13; Lev. 25: 46; Deut. 15: 17; Josh. 14: 9; 1 Sam. 8: 13; 1 Chron. 28: 4; cf. Matt. 21: 19; John 13: 8; 1 Cor. 8: 13).

 

 

The same is true of aionios in the Septuagint. Out of 150 instances in the Septuagint, four-fifths imply limited duration (cf. Gen. 48: 4; Num. 10: 8; 15: 15; Prov. 22: 28; Jonah 2: 6; Hab. 3: 6).

 

 

Words which are habitually applied to things temporal of material cannot carry, in themselves, the sense of endlessness. Even when applied to God, we are not forced to render aionios everlasting.” Of course the life of God is endless; but the question is whether, in describing God as aionios, it was intended to describe the duration of His being, or whether some different and larger idea was not contemplated.

 

 

That God lives everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in Gods relations to time. God’s eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact.

 

 

The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them fact that God transcends time; God works on different principles and on a vaster scale than the wisdom of time provides; God oversteps the conditions and the motives of time; God marshals the successive aeons from a point outside of time, on lines which run out into His own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect.

 

 

In Rom. 16: 26 Paul speaks of the eternal God (tou aioniou Theou); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal (chronois aionious), which he does not mean everlasting times, but the successive aeons which elapsed before Christ was proclaimed. God therefore is described as the God of the aeons, the God who pervaded and controlled those periods before the incarnation.

 

 

To the same effect is the title, ho basileus ton aionion, the King of the aeons,” applied to God in 1 Tim. 1: 17. The phrase, [Page 153] pro chronon aionion, before eternal times” (2 Tim. 1: 9; Titus 1: 2), cannot mean before everlasting times. The meaning is of old. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the aeons.

 

 

Zoe aionios, “eternal life,” which occurs 42 times in the N. T., but not in the Septuagint, is not endless life, but life pertaining to a certain age or aeon, or continuing during that aeon.

 

 

I repeat, life may be endless; the life in union with Christ is endless, but the fact is not expressed by aionios.

 

 

Kolesis aionios, rendered everlasting punishment (Matt. 25: 46), is the punishment peculiar to an aeon other than that in which Christ is speaking. In some cases, zoe aionios does not refer specifically to the life beyond time, but rather to the aeon or dispensation of Messiah, which succeeds the present dispensation (cf. Matt. 19: 16; John 5: 39).

 

 

John says that zoe aionios is the present possession of those who believe on the Son of God (3: 36; 5: 24; 6: 47, 54). The Father’s commandment is zoe aionios (12: 50); to know the only true God and Jesus Christ is zoe aionios (17: 3).

 

 

Thus, while aionios carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the aeon into which the life passes.

 

 

Other Considerations

 

 

It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12: 20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new aeon, the motives, the aims, the conditions, the successes and awards of time counted for nothing.

 

 

In this life, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything; the barns and storehouses were nothing.

 

 

Note the verb, apollumi in a similar respect, meaning “to [Page 154] destroy,” “put an end to,” or in the middle voice, “to be lost, to perish.” Peter says, the world being deluged with water, perished” (apollumi [2 Peter 3: 6]); but the world did not become extinct, it was renewed.

 

 

In Heb. 1: 11, 12, quoted from Ps. 102: 25-27, we read concerning the heavens and the earth as compared with the eternity of God, “they shall perish” (apollumi). But the perishing is only preparatory to change and renewal. They shall be changed” (apollumi [cf. Isa. 51: 6, 16; 65: 17; 66 :22; 2 Peter 3:13]). Similarly, the Son of man came to save that which was lost” (apollumi [Lu. 19: 10]). Jesus charged His apostles to go to “the lost [apollumi] sheep of the house of Israel.” (Matt. 10: 6; cf. Matt. 15: 24).

 

 

He that shall lose [apollumi] his life for my sake shall find it” (Matt. 16: 25; cf. Luke 15: 6, 9, 32).

 

 

In this passage the word “destruction” is qualified. It is destruction from the presence of the Lord and from the glory of his power” (Matt. 16: 27-17: 5; 2 Thess. 1: 9), at His second coming, in the new aeon.

 

 

In other words, it is the severance, at a given point in time, of those who obey not the gospel from the presence and the glory of Ch (2 Thess. 1: 5-11).

 

 

Aionios may therefore describe this severance as continuing during the millennial aeon between Christs coming and the final judgment, as being for the wicked prolonged throughout that aeon and characteristic of it.

 

 

Or, aionios may describe the severance as characteristic of enduring through a period or aeon succeeding the final judgment, the extent of which period is not defined.

 

 

In neither case is aionios to be interpreted as “everlasting” or “endless.”

 

 

*       *       *

 

 

Appendix 1*

 

[* From pp. 161-166 only.]

 

 

SIGNS, WONDERS, MIRACLES

 

Purpose and Consistency of Usage Seen Throughout Scripture

 

[Page 161]

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 (Matt. 4: 23-25), and this was the manner in which they were brought to a close about three 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; 20: 7-12], material needs were miraculously supplied [food, drink, etc. (John 2: 1-11; 6: 1-14; Acts 5: 19-23; 16: 26], there was deliverance from demonic spirits [Matt. 12: 22; Acts 5: 16], and angelic ministry was abundantly available [Matt. 4: 11; Acts 12: 7, 8, 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, with the kingdom in view.

 

 

1) The signs showed an existing condition (sickness, seen prior to the [instant] healings).

 

 

2) The signs also showed another condition which could exist (restoration of the nation, in a restored kingdom, seen 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. Matt. 3: 1-11; 4: 17, 23-25; 10: 5-8; Acts 2: 37, 38; 3: 19-21).

 

 

These signs, wonders, and miracles, along with being the [page 162] credentials of the Messengers of ‘the gospel of the kingdom’, were manifestations of supernatural powers (powers necessary to bring the signs to pass) depicting Israels present spiritual condition and showing how this condition could change, if

 

 

These same manifestations of supernatural powers could and would - contingent on Israel’s repentance - bring to pass that of which the signs spoke, i.e., Israels supernatural healing, accompanied by Gods supernatural provision for the nation in all areas of life, dealt with in all the other various signs. And this deliverance, as previously seen, would occur in a restored kingdom.

 

 

1) Israels Present Spiritual Condition

 

 

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:” (Isa. 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 the latter is what Isaiah went on to also relate. Israel’s condition was not permanent. The nation would one day be healed.

 

 

But this would occur only after God’s conditions had been met: “If ye be willing and obedient...” (1: 19a; cf. v. 18). Only then would [Page 163] the Lord turn His hand, purge the nation, and restore her rulers (1: 25, 26). Only then would redemption occur, and only then would the kingdom with all its glory be restored to Israel (1: 27 - 2: 5).

 

 

2) Israels Future Supernatural Restoration

 

 

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 - 6: 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 (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 (5: 14 - 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 nations condition after this fashion is dependent on a reversal of the nation's attitude and action regarding the Lord’s commandments (cf. Ex. 2: 23-25; 3: 7-12; 4: 19, 20).

 

 

Israel being positioned in the land covenanted to Abraham, Isaac, und Jacob at the head of the notions, within a theocracy, is conditional. It was conditional in history and remains so today. It was/is conditioned on Israel obeying the Lords commandments.

 

 

Once the Israelites had been delivered from Egypt and were at Sinai, about to receive the Law (the Magna. Charta. for the kingdom, the rules and regulations governing the people within the kingdom), the Lord made one thing very clear - the necessity and importance of the people obeying His commandments.

 

 

Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:

 

 

And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel (Ex. 19: 5, 6; cf. Lev. 26: 1-13; Deut. 28: 1-14).

 

[Page 164]

(Note that obedience to the Lords commandments follows repentance [a change of mind] in both the type and the antitype.

 

 

In the type, the Israelites changed their minds and received the one whom they had previously rejected [Moses]. In the antitype, the Israelites will change their minds and receive the One Whom they previously rejected [the One greater than Moses, the nation’s Messiah, the Lord Jesus Christ (Zech. 12: 10-14; 13: 6)].

 

 

It is only after this, in the type or the antitype, that subsequent events leading up to the reception of the Lord’s commandments governing the Jewish people in the kingdom occur [in the type, following the Passover, the Exodus from Egypt ... ; in the antitype, following that foreshadowed by these events].

 

 

In the type, the Lord’s commandments had to do with the old covenant, the Law received at Sinai; in the antitype these commandments will hove to do with the new covenant, the Law placed in their inward parts,” written in their hearts [Jer. 31: 31-33]. And the new covenant may very well be made with Israel at the same place that the old covenant was made with the notion - at Sinai.)

 

 

And it was later clearly revealed exactly what would occur if Israel refused to obey the Lord’s commandments (Lev. 26: 14ff; Deut. 28: 15ff). The nation would be punished “seven times [a number signifying the completeness of that which was in view, i.e., a complete punishment at the Lords hands],” all types of curses would befall the people, they would be removed from their land and scattered among the nations, and they would find themselves in subjection to the Gentile nations where they had been scattered. They would find themselves at the tail of the nations rather than at the head, and their lot in this position would be that of curses rather than blessings. And, though remnants of those scattered would, at times, leave the Gentile nations and return to their own land (a remnant was present 2,000 years ago, and another is present today), the nation - the whole nation, including any remnant in the land (Isa. 1: 5-7) - would remain in the same spiritually sick condition, with its land desolate. Only the Lord could bring about healing, but in His time.

 

 

And that’s what Hosea 5:13 - 6: 2 is about - Israel’s present [Page 165] condition and that future time when the nation will repent, resulting in the nation being healed. Note again Hosea 6: 1, 2 relative to Israel’s repentance and healing:

 

 

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 [after 2,000 years] will he revive us: in the third day [the third 1,000-year period] he will raise us up, and we shall live in his sight.”

 

 

Then, note the two things revealed immediately before this, in Hosea 5: 15, which introduce Israel’s future repentance:

 

 

1) The two days (the 2,000 years, covering the Jewish dispensation) begin with Israel’s “offence” (disobedience over centuries of time, resulting in harlotry and ultimately the crucifixion of the nation’s Messiah).

 

 

2) The two days (the 2,000 years) 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.

 

 

The Tribulation” will be the last seven years of the Jewish dispensation, a fulfilment of Daniel’s Seventy-Week prophecy. And when time resumes in Daniel’s prophecy, the Jewish people, time-wise, will be placed in the position of having just crucified their Messiah. Then, exactly as stated in Hosea’s prophecy, healing for the nation will occur immediately following the Tribulation - after two days (after 2,000 years), in the third day (in the third 1,000-year period).

 

 

As God worked six days to restore a ruined creation in the beginning and then rested the seventh day (Gen. 1: 1 - 2: 3), so is He presently working six more days (6,000 years) to restore a subsequent ruined creation, 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.

 

[Page 166]

Then, with all of the preceding in mind, note Isaiah chapter fifty-three. 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...” (vv. 1, 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 to which the miraculous signs throughout Scripture pointed, 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 [Mal. 4: 2, 3], and this was likewise the central thought when the heavens were once again opened over four centuries later in the New Testament [Matt. 3: 1, 2; 4: 17, 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 and the Christ of the New? Then view Israel and the nations Messiah in the eyes of the Old.

 

 

THE END