THE ACTS PERIOD
TWENTY-NINE CONTINUING YEARS
MISUNDERSTOOD AND MISTAUGHT
ARLEN L. CHITWOOD
[Page
iv]
At the Beginning:
“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in
After Twenty-Nine Years:
“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” (Acts 28: 28, 29).
Cover Picture: Looking West from Inside the Remains of an Old
Corral,
[Page
v]
CONTENTS
FOREWORD [Page vii]
INTRODUCTION [Page ix]
CHAPTER I BEGINNING IN MOSES (1) [Page 1]
PORTENDING THAT WHICH FOLLOWS
TYPES AND SHADOWS - LETTER TO SPIRIT
CHAPTER II BEGINNING IN MOSES (2) [Page 13]
PORTENDING THAT WHICH FOLLOWS
TYPES AND SHADOWS - LETTER TO SPIRIT
CHAPTER III BEGINNING IN MOSES (3)
[Page
29]
PORTENDING THAT WHICH FOLLOWS
TYPES AND SHADOWS - LETTER TO SPIRIT
CHAPTER IV CONTINUING IN THE GOSPELS (1) [Page 47]
THE ISRAELITES AT THE TIME OF CHRIST’S
FIRST COMING
SAVED, OR UNSAVED?
CHAPTER V CONTINUING IN THE GOSPELS (2)
[Page
59]
IMPORTANCE AND PLACE OF JOHN’S GOSPEL
THE KINGDOM, TO THE JEW ALONE
CHAPTER VI CONTINUING IN THE GOSPELS (3)
[Page
75]
COMMANDED TO SLAY THE LAMB, STRIKE THE
ROCK
BUT, WHEN THEY DID...
CHAPTER VII CONTINUING IN ACTS (1) [Page 85]
CONTINUING FROM THE GOSPELS
PROCLAIMING THE SAME MESSAGE
CHAPTER VIII CONTINUING IN ACTS (2) [Page 99]
THE KINGDOM, TO THE JEW FIRST, ALSO TO
THE GENTILE
CHAPTER IX CONTINUING IN ACTS (3)
[Page 115]
THE KINGDOM, TO THE JEW FIRST, ALSO TO
THE GENTILE
CHAPTER X CONTINUING IN ACTS (4) [Page 129]
THE KINGDOM, TO THE JEW FIRST, ALSO TO
THE GENTILE
CHAPTER XI CONTINUING IN THE EPISTLES
[Page
145]
THE KINGDOM, TO THE ONE NEW MAN “IN CHRIST,” ALONE
CHAPTER XII CONCLUDING IN REVELATION [Page 167]
THE KINGDOM OF THIS WORLD BECAME THAT…
THE END SEEN FROM THE BEGINNING
APPENDIX I SIGNS, WONDERS, MIRACLES
[Page
189]
APPENDIX II
APPENDIX III ACTIONS UNDER ESTABLISHED LAWS
[Page
211]
APPENDIX IV ABRAHAM’S SALVATION AND CALL
[Page
217]
SCRIPTURE INDEX [is not included]
[Page
219-224] *
-------
[Page
vi]
By the Same Author -
JUDE
RUTH
ESTHER
BY FAITH
RUN TO WIN
LET US GO ON
END OF THE DAYS
MOSES AND JOHN
IN THE LORD’S DAY
I KNOW THY WORKS
DISTANT HOOFBEATS
SO GREAT SALVATION
THE BRIDE IN GENESIS
GOD’S FIRSTBORN SONS
SEARCH FOR THE BRIDE
WE ARE ALMOST THERE
SIGNS IN JOHN’S GOSPEL
THE MOST HIGH RULETH
SALVATION OF THE SOUL
THE SPIRITUAL WARFARE
HAD YE BELIEVED MOSES
COMING IN HIS KINGDOM
FROM
MYSTERY OF THE WOMAN
THE STUDY OF SCRIPTURE
SEVEN, TEN GENERATIONS
REDEEMED FOR A PURPOSE
JUDGMENT SEAT OF CHRIST
THE RAPTURE AND BEYOND
FROM ACTS TO THE EPISTLES
MYSTERIES OF THE KINGDOM
PROPHECY ON
NEVER AGAIN! OR YES, AGAIN!
THE TIME OF JACOB’S TROUBLE
BROUGHT FORTH FROM ABOVE
O SLEEPER! ARISE, CALL ... ! (JONAH)
THE TIME OF THE END (REVELATION)
MIDDLE EAST PEACE - HOW? WHEN?
SALVATION BY GRACE THROUGH FAITH
MESSAGE IN THE GOSPELS, ACTS, EPISTLES
-------
[Page vii]
FOREWORD
Events
during time covered by the Book of Acts (from 33 A.D. to about 62 A.D.) centre around a re-offer of
the kingdom of the heavens the nation of
The original offer was made during about a three and
one-half-year period, covered by the gospels; and the re-offer was made during
about twenty-nine continuing years, a period covered by the Book of Acts.
Properly understanding the re-offer of the kingdom in Acts is
dependent on properly understanding the previous offer in the gospels. And
properly understanding the previous offer in the gospels is dependent on
properly understanding the place which the kingdom occupies throughout the Old
Testament, beginning with Moses in the opening chapters of Genesis.
Individuals invariably go wrong in the gospels and Acts, leading into the epistles, when they
attempt to understand and interpret this part of Scripture apart from preceding
Scripture, apart from the Old Testament.
And this is the primary reason individuals erroneously attempt
to teach salvation by grace from numerous New Testament passages which have NOTHING to do with this
message (e.g., being brought forth
from above in the account of Nicodemus in John 3, parables in the gospels, signs in the gospels and Acts, Peter’s sermon on the day of Pentecost in Acts 2...
And that brings up a corresponding thought - the simple gospel
message, salvation by grace through
faith.
NEITHER Acts NOR the gospels (all four) are primarily about salvation by
grace. Though this message can be found in the gospels and in Acts, it can ONLY be found sparingly, for ALL five of these books are about an offer
/ re-offer of the kingdom to
NOR are any of the twenty-eight epistles following Acts
- Pauline, Hebrews, General, and Rev. 2, 3 -
primarily about salvation by grace, though, as in the gospels and Acts, the message can be found different places
throughout (but, again, sparingly).
[Page
viii]
(Note that the preceding has to do with primary
interpretation. Secondary application can often be a different matter.)
One of the great tragedies in present-day Christendom has to
do with reading salvation by grace into numerous passages in the four gospels
and Acts, passages which, as previously seen, have NOTHING to do with this message. That invariably
NOT ONLY does away with
the message being dealt with in the account(s) BUT often results in a corruption of the simple message of salvation by grace.
The gospel of John is
sometimes singled out and separated from the other three gospels (the synoptic
gospels) in the preceding respect, with the claim made - on the basis of the stated
purpose for the eight “signs” in the gospel (20: 30, 31) - that this gospel has been written to and for
the unsaved, relating the salvation message.
Suffice it to say, this is NOT at all what John’s gospel is about; NOR is this even what John 20: 30, 31 clearly states.
(In a secondary respect, John’s gospel DOES lend itself to proclaiming salvation by grace more so than the
three synoptic gospels.
BUT, even so, this is NOT the primary subject of John’s
gospel, NO more so than salvation by grace can be seen as the primary subject
in any one of the synoptic gospels.
ALL FOUR gospels deal, centrally, with EXACTLY the SAME thing,
which has to do with the offer of the kingdom of the heavens to
John’s gospel is about the SAME thing that the other three gospels are about, with all four, together, leading into Acts,
dealing
with the SAME central message, presenting a complete word picture.
And the statement regarding “signs” in John 20: 30, 31, unless read apart from its context
and place in the book, clearly shows this inseparable association with the other three gospels, clearly stating matters in a manner which
should NEVER be missed by anyone.
To erroneously associate this statement in John’s gospel with
the unsaved and salvation by grace can ONLY have ONE end result.
Such can ONLY completely remove
the entire gospel from its proper New Testament setting and intended purpose,
leaving the reader without a proper introduction to the other three gospels and
the Book of Acts.
[Page
ix]
And where matters could ONLY go from such a scenario, all a person has to do is look
around in today’s Christendom, for this erroneous approach to John’s gospel is
widely followed and taught.
(On the preceding, John’s gospel should begin the New
Testament as the introductory gospel, the Genesis
of the New Testament, introducing the three synoptic gospels, along with Acts.)
All of the preceding comments on John’s gospel and the
synoptics are taken up and dealt with at length in this book (ref. Ch. V). Thus, comments on the
gospels will be dropped at this point in the foreword.
A major part of this book will deal with Paul and his
ministry. Though Paul is not seen in the book of Acts
until chapter eight, his persecuting actions
- prior to the events in Acts 9 -
possibly extended all the ay back to pre-Acts
days, covering time during the original offer of the kingdom, as seen in the
gospels.
Paul’s pre-conversion actions though, contrary to popular teaching
and thought over the years, were NOT centered upon the early Church. Aside from the one hundred twenty,
immersed in the Spirit on the day of Pentecost in Acts
2, there was NO early
Church - [consisting of both Jews and Gentiles] - for him to persecute.
Rather, Paul persecuted believing Jews, possibly, as
previously stated even preceding
Believing Jews in Acts were
as believing Jews in the gospels. One had believed the offer of the kingdom in
the gospels, the other had believed the re-offer of the kingdom in Acts.
And, upon belief, one NO more became a member of the one new man “in Christ” than
the other. Believing Jews throughout Acts were simply added to those Jews who
had believed during the gospels, NOT added to the Church.
Aside from the one hundred twenty disciples on the day of
Pentecost, throughout the Acts
period, the beginning formation of the Church
was reserved for Gentiles who had been saved following Acts 10 (when the first Gentile was saved), NOT for believing Jews either before that
time in the gospels or after that time during the Acts period preceding Acts 28: 28.
[Page x]
(The eunuch from
Thus, as previously seen, believing Jews during this
twenty-nine-year period were added to the numbers of believing Jews preceding
Calvary (e.g., the thousands
referenced in Acts 2: 41, 47; 4: 4; 5: 14; 6: 7), NOT to the one hundred twenty immersed in the [Holy] Spirit on the day of Pentecost, forming
the beginning of the Church, the one new man “in Christ.”
And that brings up something else which MUST be understood
about the Acts period. And this has to do
with how two words describing individuals, used during this time, were to be
understood - the use of the words “Church” and “Gentile.”
The word “Church,”
from the Greek word ekklesia, meaning “called out,”
was used during this time to reference both saved Jews called out of the nation
and saved Gentiles called out of the world (e.g.,
Acts 5: 11;
7: 38; 8: 1, 3; Rom. 16: 4; 1 Cor. 1: 2; Gal. 1: 13, 22, 23).
And the word “Gentile” was used
during this time, in connection with the word, “Jew,”
to distinguish between believing Jews (a believing part of the nation, NOT part of the one new man) and believing
Gentiles (new creations in Christ, part of the one new man [e.g.,
Rom. 1:
16; 2: 9, 10]).
Following the Acts period,
this type usage, necessary during the Acts period
for obvious reasons, would have been out of place.
The Acts period is a
twenty- nine-year, one-of-a-kind time. There was NOTHING like it before this time; and there has been NOTHING like it after
this time.
And certain existing conditions, peculiar to this time, MUST be understood, else the Book of Acts, or
the epistles written during this time, CANNOT be properly understood,
reflecting negatively on a proper understanding of the preceding gospels or the
epistles (both during and following Acts).
All of this is dealt with at length in different chapters of
this book.
[Page
xi]
INTRODUCTION
The
opening six chapters of this book have little to do with the Acts period per se. Rather, these opening chapters
provide background material, allowing this twenty-nine-year period to be seen
in its proper setting and perspective (developed in Chapters VII - X).
The first three chapters provide an overall picture of that
dealt with in the first twenty-five chapters of Genesis,
providing a foundational base to build upon, allowing one to properly
understand and interpret the whole of subsequent Scripture (which, in turn, continues to build upon itself, though in
complete accord with the foundational base).
Everything has been established at the beginning in Moses, and
No change can ever occur
at any point in Scripture beyond the established foundations, or overall foundational base.
Rather, ALL subsequent Scripture MUST rest upon and be in COMPLETE accord with that established
at the beginning in Moses.
Thus, one can easily see the folly of beginning beyond Moses,
apart from first understanding that revealed in Moses.
Then there is the matter of proper interpretation in Moses -
moving from letter to spirit (2 Cor. 3: 6ff) -
interpreting Scripture after the manner in which God structured His Word.
There is the literal, grammatical structure of Scripture, with
the individual words in this structure described as “pure words:
as silver tried in a furnace of earth, purified seven times” (Ps.
12: 6). BUT, these “pure
words,” forming “the letter” of Scripture, have been structured in a
manner that the One Who moved men to pen these words can take these words and
move matters from “the letter” to “the spirit.”
The Word made flesh (John 1: 1, 2, 14) appeared, centrally, in “the spirit” of this Word, NOT in “the letter” of this Word. That is HOW the entire Old Testament can be about Him, HOW He can be a manifestation in flesh of the Old Testament Scriptures.
And that is plainly stated in 2 Cor. 3: 6, 14-17:
“Who also hath
made us able ministers of the new testament; not
of the letter, but of the spirit: for the letter killeth, but
the spirit giveth life...
But their [the Jewish people’s] minds were blinded: for until this day remaineth
the same veil untaken away in the reading of the old testament; which veil is done away in Christ.
[Page xii]
But even unto this day, when Moses
is read, the veil is upon their heart,
Nevertheless when it shall turn to the Lord, the veil
shall betaken away.
Now the Lord is that Spirit: and where
the Spirit of the Lord is, there is liberty.”
In the preceding respect, the opening three chapters of this book
- drawing from Moses, while recognizing the historical, grammatical structure
of Moses - move beyond the letter to the spirit of that seen in the way God,
through His [Holy] Spirit, has structured His Word.
And the material in these three chapters, again, will provide
necessary, background information for properly understanding the four gospels (Chs. IV-VI). And this, in turn, will allow a proper
and smooth transition into material beyond the gospels - the Book of Acts (Chs. VIII-X), and then the epistles and the Book of Revelation (Chs. XI, XII)
Thus, the subject matter, set forth by the title of this book
- The Acts Period - begins in
Moses, NOT in Chapter VII (“Continuing
in Acts”). And, in the SAME manner, the subject matter in the
gospels, Acts, and the epistles begins in
Moses, NOT in the New
Testament.
God’s revelation is progressive in this respect, which MUST be recognized. BUT, an interesting feature of this
progressive revelation can be seen in God revealing the end from the beginning (Isa. 46: 9, 10).
MOST of the material in the opening nineteen chapters of Genesis has to do with end-time events - events beginning with the rapture and ending in the Messianic Kingdom
(developed in Chapters I, II of this book); and material in Gen. 21-25 covers events during the last 2,000 years of
Man’s Day, ending at the same place as the preceding chapters, in the Messianic
Kingdom (developed in Chapter III of this book).
And this is the material which establishes a foundational base
for ALL which follows, NOT ONLY showing where God places the
emphasis BUT the GOAL toward which ALL Scripture moves.
In this respect, IF you want to know what Scripture is about, begin with Moses, NOT
elsewhere in the Old Testament or anyplace in the New Testament.
BEGIN with the foundation(s), THEN, build upon the foundation(s).
This is the ONLY way to properly understand Scripture after
the manner in which it has been structured.
* *
*
[Page 1]
CHAPTER I
Beginning in Moses (1)
Portending That Which Follows
Types and Shadows - Letter to Spirit
The
opening chapters of Genesis,
having
to do with God’s creative, restorative, and redemptive activity
pertaining to man and the earth, are rich beyond degree. And material
comprising these chapters has been placed at the very opening part of that
which an omniscient and omnipotent God, through His [Holy] Spirit, breathed out to begin
revealing to man His plans and purposes.
These opening chapters provide that which God wants man to know
and understand about these plans and purposes, and this revelation has
been provided in the manner and after the fashion in which God desires to
communicate these things to man.
To illustrate the preceding, showing
the subject matter which God placed in the opening part of His Word, along with
where God places the emphasis in this subject matter, central features about
the Divinely arranged structure of the first nineteen chapters of Genesis will
be developed first.
Then, following a review of HOW these first nineteen chapters have
been structured (
(The opening two chapters in this book cover aspects of the central
subject and structure of Gen. 1-19. Then the
third chapter deals with Gen. 21-25 after the
same fashion.
And these three chapters together should provide a sufficient,
necessary background to properly see and understand the subject matter
in the fourth through sixth chapters - the gospel accounts, continuing from the
Old Testament, opening the New Testament.
THEN, with this background material, Acts can be properly dealt with,
through the tenth chapters.)
[Page 2]
Genesis Chapters One through Four
Genesis opens by providing the complete panorama of that which is
about to be dealt with through the course of all which follows, throughout the
whole of the remainder of Scripture.
The first thirty-four verses (1: 1 - 2: 3) provide the complete word picture, though in skeletal form;
the remainder of Scripture is simply commentary, providing all of the
details, providing the sinews. flesh, and skin to clothe the initially revealed
skeletal framework.
And the end of the matter - after God had used some forty
different men over a period of about 1,500 years - would be a COMPLETE, intricately detailed word picture, EXACTLY
as God wanted man to view His plans and purposes.
The opening commentary from Gen.
2: 4
through chapter four has to do with basics
pertaining to God’s three firstborn Sons
(Christ,
God’s firstborn Son, Jesus the Christ, is introduced first.
The first man, the first Adam, forms a type of the second Man,
the last Adam (Rom. 5:
14 [“figure,”
KIV, is a translation of the Greek word tupos, from which the
English word “type” is derived]).
The manner and ways in which God dealt with the first man, the
first Adam, typify, foreshadow, the manner and ways in which God dealt / will
deal with the second Man, the last Adam.
In the latter part of chapter two,
the bride of the first man, the first Adam, is seen removed from his body,
foreshadowing that coming day when the bride of the second Man, the last Adorn,
will be removed from His body.
And the revelation of the bride in this manner can ONLY be part and
parcel with that seen in Rom. 8: 14-23. It can ONLY be part and parcel with the redemption of the body,
synonymous with the adoption (vv. 15, 23), at
which time “the
sons of God” will be
manifested for all to see (vv. 14, 19).
The whole of the matter is inseparably and intricately tied
together and first begins to be opened up in Genesis
chapter two, with subsequent revelation (e.g., Romans chapter eight) simply [Page
3] providing more
information, commentary.
Thus, two of God’s firstborn Sons are introduced immediately,
and regality regarding both stands at the
forefront.
The first man, the first Adam, was created to rule and to
reign (Gen. 1:
26-28; 2: 21-24). He was created to replace the
incumbent ruler, Satan, who had disqualified himself and could not continue on
the throne indefinitely.
And Adam’s bride was removed from his body, formed from a part
of his body, to occupy the throne as consort queen with him (Gen. 1: 26-28; 2: 21-24).
(The earth had previously been brought into a ruined state
because the originally appointed ruler [Satan] had moved outside the
established laws under which he governed, seeking to elevate his throne above
his appointed position [Gen. 1: 2a; Isa. 4: 12-14].
Then, the earth, over a six-day period was restored for man.
And man, created following all of God’s restorative work on the sixth day, was
brought on the scene to take the sceptre in the stead of Satan and rule the
restored domain.
But, Satan brought about man’s fall, disqualifying man to take
the septre, leaving Satan continuing to occupy the throne, continuing to hold
the sceptre. And he has held the sceptre to this day.
[Relative to established laws under which Satan governed the
earth in time past, which he violated, resulting NOT ONLY in that which then ensued BUT
present, existing conditions in his kingdom, refer to Appendix III in this book, “Actions Under Established Laws.” Also
note a principle of Biblical government relative to Satan’s continued rule. God
alone appoints and removes rulers (Dan. 4: 17, 25). And an incumbent ruler, though disqualified,
continues on the throne UNTIL his God-appointed replacement NOT ONLY present BUT ready to ascend the
throne.
Refer to the indented section on pages
5, 6 of this chapter
to not only illustrate the preceding but to show the complete scope of
Scripture in relation to this part of God’s overall kingdom - “the kingdom of this world.” which will one day become
“the kingdom of our Lord, and of His Christ” (Rev.
11: 15)].)
The second Man, the last Adam, was
born “King”; “He came unto his own [neuter
in the Greek text, referring to His Own things, [Page 4] which centered around regality - the Davidic throne, His kingship etc.]” (John 1: 11a; cf. Acts
13: 33,
34).
And His bride,
EXACTLY as in the type,
will be removed from and formed from a
part of His body, to occupy the throne with Him (Rev. 2: 26, 27; 3: 21).
Then chapter three
continues with information concerning ruin and restoration, continued from and
providing commentary on things introduced in chapter
one - the unchangeable way and means which God uses to restore a ruined
creation.
This chapter has to do with
the entrance of sin into the human race (the ruin of the creation, man’s ruin).
It has to do with the first man, the first Adam, finding his bride in a ruined state (Eve had
already eaten of the forbidden fruit though the fall did not occur until Adam,
as the federal head of the human race, partook of the fruit as well).
And it has to do with Adam partaking of the fruit himself with
restoration (redemption) in view.
Once Eve had partaken of the forbidden fruit, Adam could NO longer realize the purpose
for his creation and the subsequent removal of Eve from his body apart from Eve’s restoration, Eve’s redemption.
That is, under existing conditions, Adam could NO longer ascend the throne
as a complete being. And he took the ONLY possible course of action to rectify the existing
situation (cf. 1 Tim. 2: 13, 14).
He, as the federal head of the human race had to act, which he
did - actions with a view to his one day being able to realize the reason for
his creation, to ascend the throne as a complete being.
And EXACTLY the same thing is seen in the actions of the second
Man, the lost Adam.
He found His bride, a part of His very being, in a fallen
state; and He took the ONLY
possible course of action. He was “made ... sin for us, who knew no sin;
that we might be made the righteousness of God in him”
(2 Cor. 5: 21).
And this was done for EXACTLY the same reason seen in the type - God’s Son one
day ascending His Own throne, with His redeemed bride providing completeness for the Son in this respect,
making this possible (cf. Heb.
2: 10 [translate the word “perfect,” KJV, as “complete”;
Gk., teleioo, “complete,” “bring to an end,”
“to finish”]).
[Page
5]
THEN, God’s third
firstborn son (third in the order seen in the opening chapters of Genesis) is presented and dealt with in chapter four.
This chapter has to do with providing more information on
things seen in chapter three, along with introducing Israel and providing a
complete history of the nation, particularly extending from the events
surrounding Calvary to the Messianic kingdom. Thus, up to this point in Genesis, the stage has been set, with the complete
panorama of the matter seen in the first thirty-four verses, followed by the
introduction of all three of God’s firstborn in chapters two through four.
The framework for a developing word
picture has been introduced. Then, beginning with Genesis
chapter five, detail for the picture can begin.
But first, note the indented section below to complete this first
section, which covers the first four chapters of Genesis,
showing a redemptive work by the second Man, the last Adam, of that lost by the
first man, the first Adam:
(The complete story of Scripture, as
it would pertain to Satan, Christ, Christians,
Saul was anointed king over
Then, note that which the type, thus far, foreshadows:
Satan was anointed king over the earth [Ezek. 28: 14];
but Satan disqualified himself through seeking to extend his rule beyond his
God-appointed position [Isa. 14: 13-15], though Satan continued to reign. And Satan
would continue to reign UNTIL the One Whom God had chosen to
replace him was NOT ONLY on the
scene BUT ready to ascend the throne.
In the type, shortly after God rejected Saul as
[Page
6]
But David didn’t immediately ascend the throne. Rather,
he eventually found himself in a place out in the hills, separated from Saul
and his kingdom. And, during this time, certain faithful men joined themselves
to David and remained - [ostracized, and eventually hounded unto death, under
the then present government] - out in the hills with him [1 Sam
22: 1, 2].
The day though eventually came when David was ready to ascend the
throne, possessing a contingent of faithful men ready to rule
with him. THEN, Saul was put
down, his crown was taken and given to David, and David and his faithful men
moved in and took over the government.
In the antitype, after God had rejected Satan as the earth’s
ruler, God anointed His Son [the second Man, the last Adam] King
over the earth [Ps. 45: 6, 7, 16; Heb. 1: 8, 9; cf. Matt.
2: 1, 2]. There were then, and there are today, two
anointed Kings over the earth.
But God’s Son,
as David in the type [or as
the first man, the first Adam], didn’t immediately
ascend the throne. Rather, as David, Christ - [the equivalent meaning of an anointed
World-Ruler in any Greek translation] - finds Himself in a place of exile,
separated from - [His Divinely promised, and yet future, (Ps. 2: 8) messianic
promise] -
the kingdom. And, as in David’s case, certain faithful individuals join themselves to Christ during this time,
remaining in the place of exile with Him [Matt. 16: 24-27; John 14: 1-3; 1 John 2: 28].
The day is near at hand though when matters will continue EXACTLY as
seen in the type. Christ, in
that day [of Christian apostasy], as David in his day, will be ready to ascend the throne, possessing a contingent
of faithful followers to rule with Him.
THEN, Satan, as Saul, will be put down, his crown will be
taken and given to Christ, and Christ, with His faithful [repentant and obedient (see 2 Tim. 2: 12; cf.
Rev. 2: 25; Rev. 14: 9-12, R.V.)] - followers, will move in and take
over the government [2 Sam. 1: 1-16; 5: 3, 4; Dan. 7: 13, 14; Rev. 2: 26, 27; 3: 21; 19: 11ff].)
Genesis Chapters Five through Nineteen
Genesis chapter five, in that which is foreshadowed, begins with end-time
events having to do with God’s previously introduced three firstborn Sons.
These events begin with the rapture at the end of the dispensation
for one firstborn son (for the Church, in ch. 5 [with
Christians about to be adopted into a firstborn status]); events continue with the Tribulation
for another firstborn son (for Israel, beginning in ch. 6); and [our Lord Jesus, the Divine] Christ, God’s firstborn Son, is
seen throughout, for ALL Scripture is about Him.
[Page
7]
And the whole of that foreshadowed by events beginning in
chapter five and continuing through chapter nineteen has to do with future
events regarding Christ, the Church,
And, at the end of the Tribulation, Israel is seen resting in
God’s provided place of safety ABOVE ALL the kingdoms of the world (Noah and his family in the ark ABOVE the Ararat mountain range), to realize the rights belonging to the firstborn (chs. 8,
9).
The destruction of Gentile world power then follows (chs. 10,
11a), shown through the destruction of the kingdom of the first
king of
THEN, new and more detailed commentary begins to be developed through the
introduction of Abraham, in the latter part of chapter
eleven. The call of Abraham, viewing that which is foreshadowed in the
historic account, has to do with the restoration of
Thus, that seen in these chapters is
simply commentary pertaining to that previously revealed, beginning with Noah
and his family at the end of the Flood
in chapter eight (picturing Israel at the
end of the Tribulation).
And this commentary extends to that previously revealed
pertaining to the destruction of the kingdom of the first king of
And once the nation has been restored
to the land, Gentile world power will be destroyed (chs. 14a, 19), and Christ will then appear to the nation as the great
King-Priest after the order of Melchizedek (ch. 14b).
[Page 8]
The preceding forms many of the basics pertaining to that which
God has revealed in these first nineteen chapters of Genesis
regarding how He has brought certain matters to pass in time past, but more particularly how He will continue
this restorative and redemptive work and bring the whole of the matter to pass yet
future.
(Abraham’s salvation is often erroneously dealt with on the
basis of that stated in Gen. 15: 6 [quoted
in Rom. 4: 3; Gal. 3: 6; James 2: 23].
Such a teaching though, as can easily be shown, has far-reaching, negative
consequences. Seeing Abraham’s salvation occurring at this time in his life,
for all practical purposes, does away with the entire range of typology
dealt with beginning in Gen. 11.
For information on the timing of Abraham’s salvation in this respect, refer to Appendix IV in this book, “Abraham’s
Salvation and Call.”)
1) Realized by
Abraham on the mountain in Genesis
chapters eighteen and nineteen forms commentary for Noah and his family in the
ark at the end of the Flood in chapter eight, along with events in chapter nine
following the time when Noah and His family had come out of the ark.
Then events in chapters eighteen and nineteen, immediately
preceding and at the time of the destruction of the cities of the plain, form
commentary for events in chapter ten and the first part of chapter eleven,
along with the battle of the kings in the first part of chapter fourteen.
Then, events having to do with Abraham toward the end of
chapter nineteen, following the destruction of the cities of the plain, again
takes one to the end of that seen in Gen. 8-11a.
These events take one to the place where, in that being
fore-shadowed,
In that day,
When Abraham arose “early in the morning” and went “to the place where he stood before the Lord” (foreshadowing Israel being raised
up and standing before the Lord at the beginning of millennial day), he looked
out toward the terrain where the cities of the plain had previously stood, “toward all the land of the
plain,” and “the smoke of the country
went up as the smoke of a furnace” (Gen. 19: 27, 28).
Thus will it be with
Gentile world power will be destroyed; the kingdom, with its
Glory, will be restored to
In that day, God’s three firstborn Sons, introduced in the
opening four chapters of Genesis, will
exercise the rights of the
firstborn.
Christ and His bride will rule the nations from a heavenly
sphere (from the present abode of Satan and his angels); Christ and Israel will rule the nations from an earthly
sphere (from the land covenanted to Abraham, Isaac, and Jacob), with the Jewish
nations carrying the message of the one true and living God to the nations,
which will occupy respective positions throughout the earth in exact accord
with Deut. 32: 8 and Acts
17: 26, 27.
And this type rule and these conditions will continue for
1,000 years, UNTIL all things have
been subjected to the Son (1 Cor.
15: 24-28).
This is what the future holds for mankind, as seen in the
revealed outworking of God’s plans and purposes, introduced in the first
nineteen chapters of Genesis.
The world is rapidly moving toward that time when events are
going to come to pass EXACTLY as foreshadowed by those things seen throughout Genesis chapters five through nineteen, having to
do with God’s end-time dealings with the Church, then with
And ALL of these things will bring about an
end to Man’s Day and the beginning of the Lord’s Day on the earth, the
beginning of the long awaited Sabbath
rest, the Messianic [and Millennial] Era.
[Page 10]
There is a wealth of information in these first nineteen
chapters of Genesis, which material in the
first chapter of this book can do no more
than just begin to uncover.
In order to continue showing the unchanging subject matter and
goal of all Scripture, as set forth in the opening thirty-four verses of Genesis - establishing an unchangeable foundation upon which ALL subsequent Scripture
rests - note a
number of things in Gen. 11b-19 about the experiences of Abraham and others, which foreshadow
NOT
ONLY things pertaining to
Israel BUT things pertaining to Christians as well (this is one of the
numerous dual types found in Scripture).
Then, these experiences, in Chapter II of this book, will
lead into and be climaxed by comments on one verse, Gen. 19:
17.
2) Christians and the Inheritance
Abraham, once in the land to which he had been called, at first
lived mainly on a mountain near
Afterward, he moved to and settled in “the plains [‘the oaks’]
of Mamre,” near
But, toward the end of this time, prior to Abraham’s move to “the plains [‘the oaks’]
of Mamre,” a strife arose between their
herdsmen. And as a result, Abraham and Lot separated themselves, one from the
other, with Lot looking toward and moving down into the
The difference between these two places would be similar to
the difference between
[Page
11]
One is “the city of the great King,” from which blessings for the nations of the earth will flow
during the coming age (Ps. 48: 2; Zech. 14: 1-21); but “a curse” rests upon the other (Joshua 6: 18, 26). And the two places where Abraham and
a)
And in the process of doing this,
The day come when
And though Scripture is silent on the matter,
If so,
Then, Lot’s previous association with
the cities of the plain could as well,
ONLY have led to that
which eventually resulted - Lot NOT ONLY once again living in Sodom BUT also evidently becoming actively involved within the [political] affairs of the city (19: 1 [affairs of
a city were carried on by men seated at the gate, as was Lot when the two
angels appeared]).
The things pertaining to Melchizedek
are of NO moment to the man of flesh, ONLY to the man of Spirit, for spiritual
things are spiritually discerned (1 Cor. 2:
9-14).
[Page
12]
b) Abraham, in the High Country
Abraham, during this same time though, had dwelled in the high
country, removed from the cities of the plain. And, apart from instances such as
his rescue of Lot and his intercession on behalf of the righteous in
Thus, when the day arrived for the destruction of the cities
of the plain - as the day will arrive for the destruction of the present world
system - two completely
contrasting saved [and regenerate] individuals can be seen.
Some [regenerate] Christians, as Abraham, have been allowed to go on and see that which is taught concerning Melchizedek.
Consequently, their interest DOESN’T lie in the
things of the
Other [regenerate and carnal] Christians though, as Lot, have NOT been allowed to go on and see that which is taught concerning Melchizedek (and, invariably, for the same reason
set forth in
Consequently, their interest DOESN’T lie in the
things of the high country but in those things of the valley instead. And they too dwell - [and are actively involved in world events]* where their interest lies.
[* NOTE: Compare Judas’ theft and love of money (Mark 14: 10,
R.V.) - with Peter’s
three-times-denial (Matt. 26: 34, R.V.). Both
Apostles were chosen by the LORD beforehand
and given miraculous gifts, and power over the enemy (Mr. 6: 7, 8; Lk. 10: 19, R.V.).
And we need only ‘follow the money’ today, to see
and understand what is taking place with financial bribes being offered by
governments throughout the world, and accepted by regenerate and unregenerate
people alike.
This is undoubtedly only part of an evil conspiracy by
Globalists, whose desire is to reduce the world’s population: but all who
un-wittingly accept these government bribes and financial benefits, are being
programmed for immediate compliance to the demands of the coming Antichrist.
(See Dan. 12: 1-4, 10-13, R.V. Cf.
Rev. 13: 3-8 and 2 Thess. 2: 3-12, R.V.)]
And that which awaits each in the future Messianic Era can be
seen in the account of Abraham and
* *
*
[Page 13]
CHAPTER II
Beginning In Moses (2)
Portending That Which Follows
Types and Shadows - Letter to Spirit
The
And though Lot was delivered from
Prior to this destruction, Lot was placed outside
“Escape for thy life; look not behind thee, neither
stay thou in the plain; escape to the mountain,
lest thou be consumed” (19:
17).
Note what’s involved in this four-part command with its
subsequent warning concerning that which would occur should the full four parts of the
command NOT be followed.
“Escape for Thy Life”
“Life” is the translation
of the Hebrew word for “soul,”
the word nephesh, the same word translated “soul” in Gen. 2: 7.
At the time of man’s creation in Gen. 1:
26-28; 2: 7, God, through His breath, imported life to the man whom He had created. When God breathed into
the lifeless form which He had created, “man became a living soul.”
The reference to “soul” had to do with man’s natural life. But, because God’s breath produced this life, spiritual life would evidently
have been imported to man at this time as well.
(Note how spiritual
life is seen in this same
respect in Ezek.
37: 1-14
to the future conversion of
[Page 14]
Then, to show a distinction in this respect between man and
the animal kingdom, animals have “souls”
(natural life), and they possess “breath” to
bring about and sustain that natural life (Gen. 1: 20; 7: 21, 22; Eccl. 3: 19-21).
But there is NO record of
God initially breathing this life into animals. Such “life,” which would evidently impart a
spiritual nature, is reserved for man ALONE.
Animals have a body, a soul, and breath (apart from a
spiritual nature). Man has a body, a soul, and breath (in connection with a
spiritual nature).
(Both the Hebrew and Greek words for “soul”
[nephesh and psuche respectively] can be translated and
understood as either “soul” or “life.” These words have been translated both ways in
Scripture, with the soul being understood as the natural life of man [e.g., in Lev.
17: 11, “the life (nephesh, ‘soul’) of the flesh is
in the blood”; or note Matt. 16: 25, 26, where some English versions translate the
Greek word psuche “life” twice in v. 25 and “soul” twice in v. 26 (KJV, NASB, NIV)].
As well, both the Hebrew and Greek words for “Spirit” [Ruach and
Pneuma
respectively (both used referring to the Holy Spirit or to man’s
spirit, also spirit beings)] can be translated and understood as either “Spirit” or “breath.”
These words are used both ways in Scripture [e.g., Gen. 1: 2; 6: 17; 7: 22; Matt. 1: 18; James 2: 26 (pneuma in the latter reference should be translated “breath,” not “spirit”)].
Also note the compound Greek word, Theopneustos in 2 Tim.
3: 16 - “All Scripture is Theopneustos,”
i.e., “All
Scripture is God-Breathed” [ref. NIV].
This word is a combination of Theos, “God”
and pneo [derived from pneutna, meaning “to
breathe,” “to blow”].
God gave His Word to man by means of His Spirit, by means of
His Breath.
“For the prophecy came not in old time
by the will of man: but holy [set apart] men of God spake as they were moved [‘borne along’] by the Holy
Spirit” [2 Peter 1: 21].
The thought of Spirit and Breath in relation to
God giving His Word to man can ONLY be looked upon as involving the same unity seen in the inseparable
triune Godhead, for the Word has to do with God providing a revelation of His Son through
His [Holy] Spirit, as God breathed this revelation out.
[Page
15]
This is simply the way Scripture
explains its Own origin, its Own subject matter, and
its inseparable connection with the triune Godhead.)
That seen in Gen. 19: 17 has to do with the saving of the soul / life.
Physical life in the historic account? Yes! BUT,
moving from type to antitype, FAR MORE than just the physical is involved
when viewing that foreshadowed by events in chapters eighteen and nineteen.
Note how this is set forth and developed in the next three
parts of the command given to
“Look Not Behind Thee”
Individuals conduct affairs in their lives WHERE their
interest lies.
The man of flesh is drawn to and conducts affairs in
his life after the manner and ways
of the world. He can be seen involved in things which the
world has to offer.
The man of spirit, on
the other hand, is drawn to and conducts in his life after the manner and ways which God
has revealed in His Word. He can be seen involved in that which has been recorded
in this Word, in the promises of God:
“But it is written, Eye hath not seen, nor ear
heard, neither have entered into the heart of
man, the things which God hath prepared for them
that love him.
But God hath revealed them
unto us by his Spirit
[through His God-Breathed Word, as the [Holy] Spirit opens this Word to the Christians’ understanding]: for the Spirit searcheth all
things, yea, the deep things of God…
Which things we speak, not in the
words which man’s wisdom teacheth, but which the
Holy Spirit teacheth; comparing spiritual things
with spiritual.
But the natural man
receiveth not the things of the Spirit of God: for they are foolishness unto
him: neither can he know them, because they are spiritually discerned” (1 Cor. 2: 9, 10, 13, 14).
Following Lot and his family’s removal from
The Lord, instructing His disciples concerning things having
to do with the time when He would return and the kingdom which would be
established at that time, said:
“Remember
Whosoever shall seek
to save his life [or,
‘soul’] shall lose it; and
whosoever shall lose his life
[or, ‘soul’] shall preserve it” (Luke 17: 32, 33).
Then, immediately following that stated in these two verses,
Christ dealt with the same separation of individuals (saved individuals, not
unsaved) seen in the first of the four parables in the Christian section of
Matthew’s account of the Olivet Discourse (cf. Matt.
24: 40-44; Luke 17: 34-36).
(For additional information on these verses, refer to the
author’s books, Salvation of the Soul and
Prophecy
on Mount Olivet [Chapter X, “One Taken, Another Left”].)
Earlier in Luke’s gospel, Christ, instructing individuals who
had come to him with matters more pressing in their personal lives than to leave theses things behind, deny themselves, take
up their cross, and follow Him (cf. Matt.
16: 24ff),
said unto them:
“No man, having put his hand to the plough, and looking back,
is fit for the
kingdom of God” (Luke 9: 62).
Looking back is EXACTLY what the Israelites under Moses had done
following their hearing the report of the twelve spies sent into the land ahead
of the nation.
They believed the false report of ten of the twelve rather
than the true report of Caleb and Joshua, they refused to believe that the Lord
would deliver the nations inhabiting the land into their hands, and they sought
to appoint a new leader, replacing Moses, and return to Egypt (Num. 13:
31 - 14: 4).
Rather than looking ahead toward the
And the end result was the overthrow of an entire generation
(those twenty years old and above) in the wilderness.
[Page 17]
They were overthrown on the right side of the blood (overthrown
following the death of the firstborn in
Christ, at
“...for the
joy set before him endured the cross, despising
the shame, and is set down at the right hand of
the throne of God” (Heb. 12: 2b).
“The joy” set before
Christ had to do with the coming day of His power, the day when He would rule and reign (Matt. 25: 20-23). “Despising the shame” (all the ignominy and shame
surrounding the events of
And, in line with that seen in the whole of Heb. 12: 1, 2, this is EXACTLY the attitude Christians are to take today relative to the things of the world on the one hand
and the things of the coming
[millennial] kingdom of Christ on the other.
The Father has told His Son to sit on His right hand UNTIL His enemies are made His
footstool (denoting
“complete subjection”).
THEN, the Father will deliver the kingdom into the hands of His Son, at which
time Christ will realize “the joy set before him” at
Note the place which Christians - as it pertains to their
position “in
Christ” and the Son’s
coming reign - are presently seen occupying in this same respect as well, as they, with the Son,
await the coming day of His power..
“Blessed be
the God and Father of our Lord Jesus Christ, who
hath blessed us with all spiritual blessings in heavenly places in Christ:
According as he hath chosen
us in him before the foundation of the world, that we should be holy and without
blame before him in love:
Having predestinated us unto
the adoption of children by Jesus Christ [lit., ‘Having predestinated us with
respect to sonship through Jesus Christ’] to
himself, according to the good pleasure of his
will” (Eph. 1:
3-5).
[Page 18]
“Even when we were dead in sins,
hath quickened us together with Christ, (by grace are ye saved [lit., ‘by grace you have been saved’ translate the same way in v. 8])
And hath raised us up together, and made us
sit together in heavenly places in Christ Jesus” (Eph. 2: 5, 6).
(For additional information on “adoption”
[Eph. 1: 5], refer to Chapter XX “The
Conclusion,” and Appendix I,
“Adoption, Redemption of the Body,” in the
author’s book, By Faith.)
Christians, positionally seated with the Son, at the Father’s
right hand, are being invited to have a part in the Son’s
coming [‘one-thousand-year’] reign as co-heirs with Him, though a price is to be paid
(Matt. 16:
24, 25).
And any Christian serious about the matter can ONLY consider
the price of little consequence compared to that which will one day be
revealed.*
[* See also the ‘Original
Greek Text’ of Romans 8: 17:- “And if children, also Heirs; Heirs indeed, of God, and”
- (or ‘but,’ as a disjunction separating
the two clauses) - “joint-heirs
with Christ;
IF INDEED WE
SUFFER TOGETHER, so that we may be glorified together.”]
The Father has given ALL that He has to His Son (cf. Gen. 24: 36; 25: 5; John 16: 15), and [regenerate] Christians are being invited to have a part - [i.e. a share in His “inheritance” (see Ps.
2: 8, Ps. 72, and Ps.
110. Compare Eph.
5: 5, 6 with 1 Cor. 6: 9, R.V.)] - in the Son’s coming
1,000-year reign over the earth, as co-heirs with the
One in possession of ALL the Father’s goods.
“Neither Stay Thou in All the Plain”
In the light of the Christians’ present position “in Christ” and that which is involved - seated with Christ in the heavens,
awaiting that coming day when the Son will ascend the throne, with many co-heirs - [i.e., all overcomers,
Rev. 3: 21 and resurrected martyrs (Rev. 6: 9-11, R.V. ] - ascending the throne with Him - why would any Christian want to, or even consider, remaining in the low-lying
country (i.e., remain in Egypt, remain in this world)?
The God of the universe, the One Who created and sustains all
that exists, is offering something to [regenerate] Christians which is so much greater than anything which the world has to offer
that there is really NO possible comparison (ref.
“so great salvation” in Heb.
2: 3-5).
And since this is the case, why would any Christian want to do
anything other than heed the Lord’s command concerning this world and “escape to the mountain”?
There is an answer, and it is seen in the account of Abraham
and
[Page
19]
The vast majority of [regenerate] Christians in the world today are very much like
They are wrapped up in
the things of the plain, the things of
the world. Their spiritual senses relative to the mountain are such that they know or understand little to nothing about the Lord’s command and warning in Gen. 19: 17, with the reason for all of this seen in that which has been brought to
pass through the working of the leaven
in Matt. 13: 33 over centuries of time (almost twenty centuries), producing an almost completely leavened
state of Laodicean Christendom as it exists in the world today (Rev.
3: 14-21).
And such a state within Christendom does NOT exist just in liberal
circles. It exists throughout Christendom, NOT just in one branch [or denomination] of Christendom. It permeates Churches throughout fundamental Christendom as well, in
EXACTLY the same manner.
(The terms “fundamental”
and “liberal” are being used in the sense of
the way they are generally viewed by Christians today, NOT necessarily in a
true Biblical sense [particularly in relation to the way those in both groups
look upon the Word of the Kingdom].)
But how has the working of the leaven brought about a state of
this nature in the Churches, liberal and fundamental alike?
This is seemingly easy to see in liberal circles. BUT, HOW can a leavening process of this SAME nature be seen
throughout the fundamental Churches as well?
To understand the preceding, one MUST understand where Satan has centered his attack through the working of the
leaven over centuries of time, moving from that point to how matters exist in
Christendom in this respect today.
Note the contextual reference to the working of the leaven in Matt. 13: 33. The context of this verse has to do with “the mysteries
of the kingdom of the heavens,” “the word of the
kingdom” (vv. 11, 19-23, 51, 52). And, this message, in a larger context, is seen as the central message of Scripture.
(The Word of the Kingdom, upon which the leaven has centered its
attack, is seen as the central message of Scripture for the simple reason that
it has to do with the purpose for God’s restoration of ruined man.
[Page 20]
The leaven has centered its attack upon the purpose for man’s creation in the
beginning [Gen. 1: 26-28], which, in a continuing respect, has to do with the purpose for man’s salvation
following the fall [Eph. 2: 8-10].
The Word of the Kingdom has to do with that foreshadowed by
events on days two through six, following that foreshadowed by events, on the
first day, in the foundational type in Genesis chapter one.
And that seen through events during these five subsequent days
is with a view to man, having previously been saved [foreshadowed by events on
the first day], one day realizing the purpose for his creation in the
beginning, seen in that foreshadowed by events on the seventh day, the ‘Sabbath rest’ which awaits the people of God, in chapter two [cf.
Heb. 4:
1-9].
And the whole of remaining Scripture simply provides the
sinews, flesh, and skin to clothe the skeletal framework set forth in the
opening thirty-four verses of Genesis [Gen. 1: 1 - 2: 3].
(For a discussion of the parables of Matthew
chapter thirteen, dealing with the various ramifications of the proclaimed “Word of the Kingdom,” refer to the author's book, Mysteries
of the Kingdom.)
Satan has centered his attack upon a destruction of this
message which, for all practical purposes, is absent to the SAME extent in fundamental circles as in liberal
circles. This message is simply
NOT being taught in the Churches of the land.
Certainly the fundamental Churches, and some of the liberal
Churches, emphasize and teach the message of salvation by grace.
And this message MUST be taught, for this is the beginning point. A person MUST “pass from death unto life” (John 5:
24; Eph. 2: 1, 5) BEFORE he can be dealt
with relative to the Word of the Kingdom.
That is to say, a person MUST pass through the experience foreshadowed by events on
the first day in Genesis chapter one before
he can pass through the experiences foreshadowed by events on days two through six
of this chapter, with a view to entering into that foreshadowed by events on
the seventh day in chapter two.
The problem is that the Churches of the land, week after week,
centre their message around salvation by grace, seen through events occurring on
day one in Genesis chapter one.
A person’s eternal salvation, based on Christ’s finished work
at Calvary, has been made to be the
primary, present SUBJECT and [Page 21] future GOAL,
with the saved person ultimately seen spending eternity in heaven (which, of
course, is NOT at all where saved man will
spend either the 1,000-year reign of Christ or the eternal ages beyond).
Complete messages, time after time, particularly in
fundamental Churches, is invariably built around this type understanding and
proclamation of Scripture, which begins and ends with salvation by grace (again,
foreshadowed by events on day one in Gen. 1).
And a major problem
resulting from this type handling of salvation by grace is the fact that
numerous Scriptures (which deal with issues beyond salvation by grace,
foreshadowed by events on two through six in Gen.
1) are made to relate to salvation by grace.
And through this means, they are brought over into a realm where
they do NOT belong at all.
A person simply CANNOT continue
with this type message week after week and fail to treat Scripture in this
erroneous manner. One is part and parcel with the other.
And dealing with Scripture after this fashion often results in
a perverted message regarding the very message being dealt with - eternal salvation itself - leaving people
not even understanding salvation by grace in a correct, Biblical respect.
The Bible says what it means and means
what it says, regardless what man may have to say about the matter.
The BEGINNING is foreshadowed by God’s activity on the first day in the
restoration account in the opening verses of Genesis (1: 2b-5).
And salvation by grace through faith is just THAT - the BEGINNING - NOT the
GOAL.
The GOAL is seen in the
opening three verses of chapter two ONLY ATER moving through God’s restorative and creative activity
during the next five days (1: 6-31).
Salvation by grace (foreshadowed by events on the first day)
places one in a position where he
CAN realize the GOAL (foreshadowed by events beginning with the second day),
which is NOT to spend
eternity in heaven.
Rather, the GOAL of one’s
salvation is to occupy a position as co-heir with Christ in His kingdom during
His 1,000-year reign over this earth (foreshadowed by the rest seen
after six days of work, on the day in Gen.
2: 1-3).
[Page 22]
(In the preceding respect, note where and why the mistake has
been made. It has been made, first and foremost, because the types have been ignored,
particularly the initial type in the opening verses of Genesis, which all subsequent types or any other
mode of teaching in Scripture MUST follow.
By doing this, note what an individual dealing with salvation
by grace as the GOAL, or continuing to deal ONLY with salvation by grace, is doing in the light of the original
type set forth in the opening thirty-four verses of Genesis.
That person is NEVER moving beyond the first day in the type [1:
2b-5],
and often, as previously seen, taking things foreshadowed by events in days two
through six and erroneously relating them to events foreshadowed by those of
the first day.
Then, “heaven,” seen as saved
man’s future eternal home, has replaced the Sabbath rest lying beyond the sixth day, along with that which Scripture
reveals about man’s destiny beyond the Sabbath rest, beyond the 1,000-year reign of Christ.
Following the original type, or anywhere else in Scripture
dealing with the subject [which MUST be in complete accord with the
original type], the
destination of Christians at the end of Man’s Day, at the end of the six days
seen in the first chapter of Genesis, is NOT heaven.
Rather, Christians, in that day, will find themselves
exercising power with God's Son, from His throne, in relation to and over this
present earth [Rev. 2: 26, 27; 3: 21].
[Note: Positionally,
Christians are presently seated with God’s Son at His Father’s right hand,
waiting, with the Son, [for His
return, and ‘the First Resurrection,’] the coming day of His power. The Son
is going to one day exercise this power (cf. Ps.
2 & 110).
Thus, HOW could that which the future holds for
Christians possibly be thought of in a way which would be separate from exercising
regality with the Son? That would be impossible!].
Then beyond the Millennium, Christians - [i.e., the overcomers (Rev.
3: 21)] - will
find themselves exercising power with God’s Son from “the
throne of God and of the Lamb”, on the new earth, a
rule which, of necessity, will be universal in scope [Rev. 22: 1ff].
For additional information on conditions beyond the Millennium, refer to
Chapters XXXW-XXXVI in the author’s book, The Time of the End.)
[Page 23]
The Word of the Kingdom is the ONE place where those in both liberal and
fundamental Christianity find common ground. Neither seems to know anything about the Word of the
Kingdom or will have anything to do with it when presented to them. In fact,
the latter group (fundamental Christianity) is usually more antagonistic than
the former when the message is presented, which places them in a rather strange
light. Those viewed as fundamental Christians often find themselves seeking to
do away with the central message of Scripture more so than the liberals.
(Note the actions of the Pharisees [with the Pharisaical
Scribes] and the Sadducees during Christ’s earthly ministry.
These two religious parties were the predominant sects in
The Pharisees were the fundamental legalists, with the
Sadducees viewing matters in a more liberal respect [not believing in angels or
the resurrection, while the Pharisees believed both (Matt.
22: 23; Acts 23: 8)].
Both groups followed Christ about the country, seeking, at
every turn, to counter things in Christ’s ministry. And the Pharisees,
controlling the religious life of the people, were the ones directly
responsible for the national rejection of the proffered kingdom, with the
resultant rejection of Christ, the cry for His crucifixion, and their further
and ultimate rejection of Christ by then claiming regal allegiance to a pagan
Gentile ruler [Matt. 12: 1ff; 16: 1ff; John 19: 6-15].
In the preceding respect, note the entirety of Matt. 23,
ending with the house of
These condemnatory words were directed
toward the Pharisees [with the Pharisaical Scribes] ALONE. They were directed toward the fundamental legalists of that day,
not the liberals, for this fundamental sect, trolling the religious life of the
people, was directly responsible for the national rejection of the proffered
kingdom.
And the reader can make his own
comparison to that presently occurring in fundamental Christianity relative to
this same proffered kingdom, along with where and how the matter will end.)
Thus, there’s the answer to the question concerning why numerous
Christians today would react in a manner other than heeding the Lord’s command
and warning as it is seen in Gen. 19: 17.
[Page
24]
The vast majority of Christians
filling the pews of Churches throughout the land today DON’T know anything about this command or this
warning. All they seem to understand, if they understand
anything at all in the way of spiritual values, is material centered around salvation by grace, with eternity in heaven rather than the
lake of fire in view.
And when presented with the truth of the matter, because
that which they have heard over and over, they are led to believe that the true
message of Scripture now being heard - the Word of the Kingdom - is
heresy.
This is the decadent state into which the working of the leaven
over almost two millenniums of time has brought Christianity.
And conditions are NOT going to improve in days ahead.
Rather, according to the clear teaching of Scripture,
conditions will ONLY continue to
deteriorate.
The leaven is going to continue its work “till the whole” has been leavened, leaving
conditions in the Churches of the land at the time of Christ’s return in such a
manner that “the
faith [an expression used
in the N.T. peculiarly related to ‘the Word of the
Kingdom’]*” will NOT be found at all (Luke 18: 8 [“faith” is articular in the Greek text, and the question is worded
in a manner in the Greek text which implies a negative answer]).
[*
See Matt. 13: 19, R.V.]
So, with that in mind, note how Scripture sums up the matter which
is EXACTLY how Scripture, in a foundational respect,
handles the matter in the first thirty-four verses of Genesis.
“Escape to the Mountain”
“A mountain” is used
in Scripture, in a metaphorical respect, to symbolize a kingdom,
particularly Christ’s
coming [Millennial] Kingdom (cf. Isa. 2: 1-5; Dan. 2: 35, 44, 45; Matt. 17: 13).
(Contrary to some English translations, the word “mountain” in the Hebrew text of Gen. 19: 17 is singular, as in the KJV. The reference is to
“a mountain” symbolizing a kingdom, NOT
to “mountains” symbolizing kingdoms.
A distinction between “mountain”
and “mountains” in this respect can be seen in Isa. 2: 2, 3:
[Page 25]
“...the mountain of the Lord's house
[the
The escape from the plain to the mountain is an escape from
With respect to the saving of his soul, the Christian is NOT to remain in
Rather, he is to fix his sights on entrance into the land set before him which, in the
Christian’s case, is not heavenly rather
than earthly (not heaven where God resides today but the heavens in relation to this earth [the present
abode of Satan and his angels]).
The Christians’ warfare has to do with the inhabitants of the land, NOT with those inhabiting
“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 Tim. 2: 4, 5).
As the Israelites under Moses were to take the land by conquest,
Christians under Christ are to take the land through the SAME means.
The twelve spies
entering the
That is to say, they found that the land was inhabited by
Gentile nations infiltrated by the offspring resulting from a co-habitation of
the sons of God (angels in Satan’s kingdom) with the daughters female of men
(female offspring from the lineage of Adam).
And Satan, not only ruling through these Gentile nations (Dan. 10: 12-20) but having become more directly
associated with these through this union of the sons of God with the daughters
of men, was in the land (by means of
these nations) opposing the [Page 26] right of the Israelites
under Moses to enter into the land and exercise the rights of the firstborn.
And a corresponding picture is presented in Scripture
concerning the land set before Christians and the opposition which Christians
experience concerning entrance into this land.
Satan and his angels are, themselves, inhabiting this land.
And they are opposing, at EVERY turn and at ALL costs, the right of Christians to one day,
under Christ, take this land and exercise the rights of the firstborn in the
land.
This is what the Book of Ephesians
is about, and the matter is brought into full view at the end of the book by
way of summation. The Christians’ present warfare is “not against flesh and blood.”
This warfare is NOT against
those in
It is “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’].”
It is against Satan and his angels (Eph. 6: 12).
And, at the same place in the Book of Ephesians,
the Christian is told how to prepare for this warfare.
Christians, at the outset, as they look toward the mountain,
are to “be strong in the Lord, and in
the power of his might” (Eph. 6: 10).
And Christians, within their own strength, are powerless to overcome the enemy (EXACTLY as were the Israelites under Moses).
However, relying on the promised power of the Lord in the
battle is an entirely different matter (which the Israelites under Moses could
have done, but didn’t). With the power of the Lord at hand, the enemy in the
land - past under Moses in the type, or present under Christ in the antitype -
could have had / can have NO possible chance to
succeed in the battle.
Then, in Eph. 6: 11-17, Christians are told how to array themselves for the battle at hand.
(For information on this section of Ephesians,
refer to the author’s book, The Spiritual Warfare, Chapter
III, “Preparation for the Conflict.”)
[Page
27]
And if Christians fail to properly prepare themselves for the
battle at hand, the outcome will be NO different than that seen in the warning given to
“Lest Thou Be Consumed”
The four-part command in Gen. 19: 17 is followed by that which would
happen to a person should he NOT follow that which the Lord has to say in this respect: “lest thou
be consumed.”
That is, if a person does NOT follow that which has been commanded, he will be consumed by that which
will itself be consumed;
as a consequence, he will lose his soul / life.
His spiritual senses had NOT been sufficiently developed or exercised. He could do NO more than act after a
carnal fashion, which he did.
“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”
(Gen. 19: 19b, 20).
Lot’s dulled, spiritual senses is the apparent reason why the Lord,
apart from remonstrance, honoured his request to be allowed to go to Zoar
instead of the mountain (19: 21-23).
However, Zoar - a city in the plain, spared for
But. unlike Abraham,
[Page
28]
And therein is the account of two [regenerate] pilgrims who governed their lives
after two entirely different fashions, one day arriving at the same destination
and finding themselves occupying diametrical,
opposed [and separated] positions, completely commensurate with the fashion in
which they had governed their lives during their previous pilgrim journey.
Thus will it be with [obedient] Christians on the mountain in that coming day.
* *
*
[Page 29]
CHAPTER
III
Beginning in Moses (3)
Portending That Which Follows
Types and Shadows - Letter to Spirit
(The first two chapters of this book presented introductory
material through using central parts of the first nineteen chapters of Genesis.
This third chapter will
pick up where the previous two chapters left off, calling attention to an
overview of that seen in Genesis chapters twenty-one
through twenty-five, with an emphasis on chapter twenty-four.
And information in these opening three chapters of this book,
together, should provide sufficient information for a proper introduction to
and understanding of the continuing central subject of Scripture, as seen in
the gospel accounts.
This follows four hundred silent years, when the heavens were
once again opened and God began to speak to His people, but this time in the
person of the Word made flesh [Heb. 1: 1, 2].)
“And Abraham was old, and well stricken in age: and
the Lord had blessed Abraham in all things.
And Abraham said unto his eldest servant of his
house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh:
And I will make thee swear by the Lord, the God of
heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters
of the Canaanites, among whom I dwell:
But thou
shalt go unto my country,
and to my kindred, and
take a wife unto my son Isaac” (Gen. 24: 1-4).
[Page
30]
There are five chapters in the middle of the Book of Genesis which form an overall type, comprised
of a number of individual types - chapters twenty-one through twenty-five. And
these five chapters, in the antitype, present a chronological, dispensational
sequence of events carrying one from the birth of Christ to the Messianic
Kingdom.
Events in these chapters point to a period covering slightly
over 2,000 years within Man’s 6,000-year Day. This period begins very near the
end of the Jewish dispensation, covers all of the Christian dispensation, and
leads into the Messianic Era.
And this is EXACTLY the same period of time covered by revelation in the
New Testament. The New Testament begins with events surrounding the birth of
Christ (near the end of the Jewish dispensation) and concludes with events
having to do with the Messianic Kingdom (at the end of both the Jewish and
Christian dispensations [cf. Matt. 1: 18-25; Rev. 20: 1-6; 22: 7-21]), preceding the eternal ages (Rev. 21, 22).
Thus, in this respect, these five chapters in Genesis form a foundational, dispensational,
skeletal framework upon which the WHOLE of New Testament revelation, beginning with the gospel
accounts, can be seen to rest.
(Note that these five chapters provide commentary for
different things seen only in skeletal form in the first nineteen chapters of Genesis. These first nineteen chapters, beyond the
introductory thirty-four verses [1: 1 - 2: 3] deal mainly with events at the end of Man’s
Day.
Then, beginning with Gen. 21, Scripture begins filling in details for parts
of preceding Scripture. And succeeding Scripture continues with the same, with more
and more detail, continuing to bring a God-provided, complete word picture more
and more into focus.)
And the New Testament, in turn, dealing with EXACTLY the same subject matter in an
expanded manner, forms a commentary on that set forth in these five
chapters. The New Testament forms part of the sinews, flesh, and skin which
attach themselves to and clothe this skeletal framework (cf. Ezek. 37: 1-10).
This same type relationship between two sections of Scripture is
something seen time after time when the Book of Genesis
is set [Page 31] alongside other Scripture, comparing Scripture with
Scripture (1 Cor. 2: 9-13).
Note that Genesis opens in
this manner, with the whole of subsequent Scripture brought into view. Genesis 1: 1 -
2: 3 (Creation, Ruin,
Restoration, and Rest) forms the foundational framework upon which ALL subsequent Scripture
rests.
ALL Scripture beyond Gen. 2: 3 simply
forms a commentary on that set forth in the foundational framework. The skeletal
framework is forth at the beginning, and the remainder of Scripture forms the sinews, flesh, and skin which attach themselves
to and clothe this skeletal framework.
And with Scripture structured after the preceding fashion, ONE thing should be very evident:
Commentary presupposes a knowledge of that with which the
commentary deals. Sinews, flesh and skin presuppose bones upon which they are to be attached and which
are to hold them in place. All Scripture
subsequent to the foundational material set forth at the beginning has been
written in a manner which presupposes a familiarity with this foundational material.
This subsequent Scripture has been given in a manner which presupposes that it is going to be read
and studied in conjunction with a previously laid foundation.
And when this ISN’T done, one finds himself
dealing with commentary upon a subject apart from a basic knowledge of that subject. Or, one finds
himself attempting to deal with sinews, flesh, and skin apart from a skeletal framework upon
which they are to be attached and which is to hold them in place.
Thus, the importance of understanding foundational sections of
Scripture which God has set forth in His Word CANNOT be overemphasized. As
previously stated, the structure of Scripture following the foundational
passages, relating back to these passages, presupposes an understanding of these passages.
And, apart from an understanding of these foundational
passages, subsequent Scripture relating back to these passages CANNOT possibly be properly understood.
[Page
32]
(For additional information regarding the importance of
foundational truths in Scripture, along with the importance of comparing
Scripture with Scripture, refer to Chapters I-IV in the author's book, The
Study of Scripture.)
Genesis 21-25
In the Genesis account, “Abraham” is a type of God the Father and “Isaac” a
type of God the Son. This becomes
unquestionably clear in chapter twenty-two where Abraham offers his son upon one
of the mountains in the
God was very specific in His instructions to Abraham
concerning the place where Isaac was to be offered - “upon one of
the mountains [in
‘the
And the reason is obvious. Events surrounding Abraham offering
his son form an unchangeable type of events
surrounding the Father one day offering His Son.
God’s Son was apparently offered upon this some mount - in “the mount of the Lord” - which Abraham called, “Jehovah-jireh [‘the Lord
will provide’]” (Gen. 22: 14).
God provided a Substitute in this place two different times. He provided a substitute in this place
during Abraham’s day, and He provided a Substitute in this same place 2,000 years later.
With “Abraham”
typifying God the Father,
it would ONLY follow that “Sarah,” his wife, would typify
Sarah was barren; and
because she was barren, Abraham and Sarah sought to bring God’s promise
concerning a seed to pass through Hagar and their own efforts.
But God ALWAYS rejects man’s efforts.
Man’s best efforts, in God’s eyes, are NO different than his
worst efforts. ALL
emanate from the same source - the man of flesh, which God has completely
rejected (Gen. 16: 1-4; 17: 18, 19; cf. Isa. 64:
6).
[Page
33]
God ALONE does His work in His time.
After Sarah was physically incapable of childbirth, because of
her age, God performed a supernatural work in her life, resulting in Isaac’s
birth (Gen. 17: 17-19; 21: 1ff).
He took a Jewish maiden - a woman who had not known a man and
would, thus, through natural means, be incapable of childbirth - and performed
a supernatural work in her life, resulting in the birth of the One Whom Isaac
typified.
Though
In chapter twenty-two, the offering of Isaac typifies the
offering of Christ (ref. data on previous
page).
Then, the next event in the dispensational scheme of
matters as presented in these chapters is seen through the death of Sarah in chapter
twenty-three.
Sarah, the wife of Abraham, died following the offering of Isaac.
And this is EXACTLY what is
seen in the antitype.
This can be seen, for example, in a corresponding type (Jonah
in the belly of the fish [Jonah 1,
2]) or in the seventh
sign in John’s gospel (Lazarus’ death [John 11]).
But in both the type and the sign, Jonah (also seen as a “sign”) and Lazarus were raised from the
dead, as
And Jonah and Lazarus were both raised on the same day- the third day (Jonah 1: 17 - 2: 10 [cf. Matt.
12: 39, 40; 16: 21]; John 11: 6, 7, 43, 44) -
pointing to
The third day is seen in Gen. 22: 4. Events on the mount occurred on
the third day, which would
involve Abraham receiving his son [Page 34] “in a figure [Gk., parabole, ‘parable’]” (Heb. 11: 19).
The offering of Abraham’s son is looked upon in two senses in Scripture
- parabolic and typical. And though the type is evident, attention is called to the parabolic aspect of the matter in the Book of Hebrews.
A parable (a transliterated form of the compound Greek word parabole [from para, “alongside”;
and bole, “to cast”])
is simply a subsequent truth placed alongside of a previous truth to shed light
upon and help explain the previous truth.
A type, on the other hand, points to Biblical truth in a reverse
sense to that of a parable. A type appears first and points to a corresponding
antitype out ahead (rather than, as a parable, appearing last and pointing to
corresponding, previously revealed truth).
But both types and parables are given for the SAME basic purpose - to shed light
upon and help explain that to which they relate.
Abraham offered his son upon a mount of the Lord’s choosing,
though death itself occurred in a substitute (a ram caught in the thicket died
in Isaac’s stead [Gen. 22: 9ff; Heb. 11: 17-19]).
Isaac died in a substitute, and Abraham received his son from
the dead in a parable (reflecting back
on previously revealed truth [e.g., events
in Gen. 3,
4, where teachings pertaining to death and shed blood are
introduced in Scripture]).
And events surrounding the offering of Isaac, as well, form a type (pointing
forward to the antitype, where teachings pertaining to death and shed blood are
climaxed in Scripture [Matt. 27: 35ff]).
The third day points NOT ONLY to the resurrection
of Isaac in the type, or Christ in
the antitype, BUT it also points to that time when ALL of God’s firstborn Sons will be raised up to live in God’s
sight.
ALL of God’s firstborn Sons (Jesus, Israel, and the Church [following
the adoption]) are to be raised (elevated to positions of power and authority) on the third day - the third 1,
000-year period dating from the crucifixion, the antitype of
that seen in Abraham receiving his son in a parable in Genesis chapter twenty-two (receiving his son
from the dead, with death being effected vicariously).
God will restore
“Abraham’s remarriage” points to
(Note also that at times in the Old
Testament the two days [the 2,000 years] covering the Jewish dispensation
rather than the present two-day [present 2,000-year dispensation] are in view
in this same respect - terminating on the same third day [e.g., Dan. 9: 24; Hosea 5: 13 - 6: 2].)
Abraham, following his eldest servant procuring a bride for
his son (ch. 24), then
married Keturah (ch.
25), who
was fruitful where Sarah had been barren. Keturah
bore Abraham six sons, where Sarah, apart from Divine intervention, had not
borne him any sons.
And this points to
Thus, Genesis chapter twenty-five
moves matters into the Messianic Era, pointing to
And the events in chapter twenty-four can ONLY point to events
of the present dispensation, which occur between two points in time - between
Israel being set aside (ch. 23) and
Israel being restored (ch.
25). Events in this chapter, in the
antitype, occur during that time when
In the type, the events seen in chapter twenty-four have to do
Abraham sending his eldest servant into
And in the antitype these events can ONLY point to one
thing. They can
ONLY point to God sending the Holy
Spirit into the world to procure a bride for His Son, Jesus.
The whole of chapter twenty-four has to do with God’s purpose for the present
dispensation - the search for and procurement of a bride for His Son.
[Page
36]
Thus, the events of Genesis chapters twenty-one through twenty-five can easily be seen to
form one overall type comprised of five individual types, carrying one, in the
antitype, from the supernatural birth of Christ to the Messianic [and Millennial (Rev. 20: 4)] Kingdom.
And an understanding of the sequence of events through these
five chapters will allow a person to place events during the present
dispensation in their proper perspective.
As previously stated, events during the present dispensation
occur between two points in time (
Thus, an understanding of events in God’s dealings with
mankind occurring during the present dispensation, from a Biblical standpoint,
is inseparably linked with
an understanding of that which occurred almost 4,000 years ago in Genesis
chapter twenty-four.
Much of New Testament revelation surrounding the existence of
the Church in the world and the ministry of the Holy Spirit during the present
dispensation offers little background explanation per se. That revealed in
Scripture surrounding both, as previously shown, has been given in a manner which presupposes a familiarity
with previously related revelation.
And the preceding is EXACTLY the way in which anyone familiar with the Old Testament
types would expect to find ALL
New Testament revelation.
ALL of the preliminary, foundational material surrounding
the existence of the Church and the work of the Holy Spirit during the present
dispensation was previously revealed
in the Old Testament types.
In this respect, a person could ONLY expect to find New Testament revelation given in a
manner which presupposes a familiarity with the basics surrounding that with
which this revelation deals - basics revealed in the Old Testament.
Supernatural Birth and Offering of Isaac
(Genesis 21, 22)
The supernatural birth of God's Son
actually takes up little [Page 37] more space in the gospel accounts than it does in that
which is stated about Isaac’s
supernatural birth in Genesis
(cf.
Gen. 17: 15-19; 18: 9-14; 21: 1-5; Matt. 1: 18-25; Luke 1: 26-35; 2: 1-7). The matter is only briefly dealt with in both type and antitype.
Comparing the three gospels, the New Testament begins with
events surrounding the birth of two individuals - Jesus, and John the Baptist.
Matthew deals only with events surrounding the birth of Jesus,
with John not mentioned until about thirty years later when he appeared in the
wilderness of Judaea with the message, “Repent ye, for the kingdom of the heavens is at hand” (Matt. 1: 1 - 3: 12).
Mark doesn’t deal with events
surrounding the birth of either Jesus or John but begins his account some
thirty years later with John’s ministry.
Luke begins his account by providing
detail concerning events surrounding the birth of both Jesus and John (Luke 1: 1ff).
Then John deals with the matter after
a different fashion - the Word becoming flesh, with John the Baptist
subsequently introduced at the time of his ministry to Israel (John 1: 1,
2, 6, 14, 15).
John the Baptist was born about six
months prior to the time Jesus was born. And from the time of his birth,
nothing is recorded about John until the day he, as the forerunner of the
Messiah, began his ministry in the wilderness of
In a similar fashion, except for one
brief incident (Luke 2: 41-52), nothing is recorded about Christ
from events surrounding His birth until that time when He began His earthly
ministry.
Jesus began His ministry following the time John began his
ministry; and after John had been imprisoned, Jesus continued with the same
message which John had previously been proclaiming (cf. Matt. 4: 17ff; John 3: 22ff).
Thus, very little information is given in the gospel accounts
concerning events preceding John’s and Christ’s ministries. And, once John had
been imprisoned, the gospel accounts deal almost exclusively with events surrounding Christ’s ministry - events ultimately leading to
[Page
38]
In this respect, the gospel accounts can easily be seen to
cover that period foreshadowed by events previously seen in Genesis chapters twenty-one and twenty-two (though FIRST seen in Genesis chapters three and four).
The gospel accounts provide the commentary for these two chapters, the
sinews, flesh and skin which attach themselves to and clothe the skeletal
framework.
Death of Sarah, A Bride for Isaac
(Genesis 23, 24)
That typified by the death of Sarah, in the antitype, would
have to follow the Son’s
crucifixion (Gen. 22) but precede God sending the Holy Spirit into the
world to procure a bride for
His Son (Gen. 24).
God, at the time of Christ’s death, would have had to still be
dealing with
However, once this had been done, followed by Christ’s
resurrection - [‘out of dead ones’ (Acts 4: 2, Lit.
Greek)] -
on the third day (also seen in Gen. 22), the events foreshadowed by Sarah’s death in Genesis chapter twenty-three could THEN be brought to pass.
At any time following Christ’s crucifixion and [select] resurrection,
And this had to be effected sometime during the fifty days between
Christ’s resurrection and God sending His Holy Spirit on the day of Pentecost
in Acts chapter two, for that which occurred in Acts chapter two began the fulfilment of
that foreshadowed by events in Genesis
chapter twenty-four.
1) The Notion Set Aside
Within the gospel narratives, the matter of
Material extending from the blasphemy against the Holy Spirit
in Matt. 12: 22ff to Christ’s announcement in Matt. 21: 43 detail the chronology of events which lead up to
[Page 39]
In Matt. 12: 22ff, the Pharisees accused Christ of
using Satanic power to cast a demon out of a man. Christ though was casting out
demons through the power of the [Holy] Spirit.
And because
“Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Spirit shall not be
forgiven unto men.
And whosoever speaketh a word against the Son of man, it shall be
forgiven him: but whosoever speaketh against the
Holy Spirit, it shall not be forgiven him,
neither in this world [‘age’], neither in the world [‘age’]
to come” (Matt. 12: 31, 32).
This act by
It was shortly after this, on the same day, that Christ went
out of the house (because of that which had occurred), sat by the seaside, and
began to speak in parables.
“The house” had to do
with the house of
“... Because it is given unto you [the disciples [and
His apostles]] to know the mysteries of the Kingdom of the heavens, but unto
them [
Therefore speak I unto them in parables: because they
seeing see not; and hearing they hear not,
neither do they understand.
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.
[Page 40]
But blessed are your eyes, for they see: and your ears, for they hear” (Matt. 13: 11b-16).
Parables relate back to previously revealed truth;
and in order to understand a parable, one MUST have an understanding of that to which the parable relates. The latter (the parable) is dependent
upon the former (previously
revealed truth).
The disciples had accepted and understood the previously
revealed truth to which the parables related. Thus, they would be in a position
to understand the parables which Christ gave.
However, this was NOT the case with
The parables would, thus, be meaningless to them.
Christ gave four parables outside the house, and He then re-entered
the house where He gave three additional parables.
The last three parables, though still connected with the
Gentiles, had to do with
However, Christ re-entering the house was NOT an act which
singled a return to conditions as they had existed before He left the house.
Rather, conditions relative to Israel had unalterably changed immediately
preceding the time Christ left the house; and though God was still dealing with
Israel as a nation, things were taking a sharp turn toward that which was about
to occur - Israel being set aside, while God removed from the Gentiles “a people for his name” (Acts 15: 14).
God’s future dealing with the Gentiles once again came into view in Matt. 15:
21ff through the account of the Syrophenician woman’s daughter
being healed. Then in Matt. 16: 18ff, Christ, for the first time,
mentioned the Church (which would be
comprised mainly of those taken
from the Gentiles).
It was following Christ calling attention to the Church that
He instructed His disciples to tell no man that He was the Christ (because of events beginning in Matt. 12: 22ff [v. 20]).
Then,
for the first time in His ministry the Cross came into full view:
[Page 41]
“From that
time forth began Jesus to show unto his disciples, how that he must go unto
Though, for all practical purposes, the kingdom was taken from
“Therefore say I unto you, The kingdom
of God shall be taken from you, and given to a
nation bringing forth the fruits thereof” (Matt. 21: 43).
Then God continued to deal with
And, according to the typology of Genesis
chapter twenty-four, God MUST
discontinue His dealings with
In Luke 24: 13-31, the entire nation is typified by the
two disciples on the Emmaus road. They had been blinded for two days, dating
from the crucifixion; and their sight was restored on the third day through Christ
personally revealing Himself to them (vv. 20, 21, 25-31).
This event deals with time during the present dispensation and
points to
Israel’s sight will be restored on the third day, the third 1,000-year period dating from the
crucifixion; and the nation’s sight will be restored through Christ
personally revealing Himself to them (Hosea 5: 15 - 6: 2; Zech. 12: 10-14; 13: 6; cf. Gen. 45: 1ff).
Then, in in
the Book of Acts, at the end of a forty-day
period during which Christ instructed His disciples in “things
pertaining to the kingdom of God” (1:
3), they asked Him if the kingdom would be restored to Israel at
this time (v. 6).
[Page
42]
And Christ, responding indirectly to their question, directed their
thoughts to that which would occur ten days hence, when the Holy Spirit would
be sent (1: 8; cf. 2: 1 ff).
Not only would the new creation “in Christ” be called into existence on this day,
but the kingdom would begin to be re-offered to Israel on this day by this new
creation (now in possession of [a
God-given knowledge of] the kingdom), with the restoration of
the kingdom to Israel contingent on Israel’s repentance (cf. Acts 2: 37,
38; 3: 19-21).
And in complete accord with Genesis
chapter twenty-four, the Holy Spirit would be sent into the world, with a view
to another being called forth to bear fruit for the kingdom (though, even with
Israel set aside, the door was still left open for Israel to repent).
2) Another Called to Bear Fruit
In Matt. 21: 43, attention is
called to that which was about to be taken from Israel - “the kingdom of God” (that part of the kingdom which had
been offered, the kingdom of the heavens) - with a view to this kingdom
subsequently being offered to “a nation bringing forth the fruits thereof.”
This is the “nation”
referred to in 1 Peter 2: 9, 10, called into existence on the day of Pentecost, 33 A.D.
“But ye are a
chosen generation, a royal [‘kingly’] priesthood, an holy nation, a peculiar
people; that ye should shew forth the praises of
him who hath called you out of darkness into his marvellous light:
Which in time past were not
a people, but are now the people of God: which had not obtained mercy, but now have
obtained mercy.”
The kingdom had been taken from
And this new entity, seen in type through events in Genesis chapter twenty-four, could ONLY have come
into existence through that which occurred on the day of Pentecost in 33 A.D. (Acts 2:
lff).
[Page 43]
The [anointing, power, and miraculous gifts
of the Holy] Spirit could NOT be sent, in the antitype of that seen in Genesis
chapter twenty-four, UNTIL Christ had been “glorified” (John 7: 38,
39).
And this event, contrary to common belief, did NOT occur at the
time of Christ’s resurrection.
Christ was NOT - [at the time of His death (see Matt.
12: 40; cf.
Luke 23: 43; 2 Tim. 2: 17b, 18, R.V.)] - raised in a glorified body (a body enswathed in Glory).
He was raised in the same body of ‘flesh and bones’
which had previously been placed in the tomb (cf. Matt. 28:
6; Luke 24: 39). And this body, as
prior to the crucifixion, lacked the covering of Glory at the time of His resurrection.
This body was NOT enswathed in Glory UNTIL forty days later, when He was “received up into
glory” (cf. Acts 1: 9; 1 Tim. 3: 16).
(Note the difference in Christ’s resurrection body without,
and later with, this covering of Glory.
The two disciples on the Emmaus road [et al.] were able to gaze on this body and NOT see recognizable differences between this body and that of any
other body [cf. Luke 24: 15-39; John 20:14-18, 26-28].
But this was NOT the case at all after Christ’s body was enswathed in the Glory of
God.
Paul, for example, was blinded by Christ’s appearance on the
road to Damascus, by a brightness above that of the noonday sun [Acts 9: 3-5, 9; 26: 12-15]; and note the description of the One upon Whom
Christians will one day gaze [Rev. 1: 16].)
The day of Pentecost in 33 A.D., occurring ten days following
Christ’s ascension is the ONLY time that can possibly be considered as the antitype of Abraham sending his eldest
servant into
And, though God was dealing with a new
entity during a new dispensation, with
This re-offer was made by the new creation “in Christ,” now in possession of that [conditional knowledge
(see Matt. 5: 20; Rev. 3: 21, R.V.] which had been taken from
The Book of Acts details this re-offer of the [Messiah’s] kingdom to
From the sending of the [Holy] Spirit on the day of Pentecost
in 33 A.D. until Paul’s statement to the Jewish religious leaders in Rome,
recorded in Acts 28: 28 (about 62 A.D.), the message was “to the Jew
first, and also to the Gentile” (cf.
Rom. 1: 16; 2: 9, 10).
However, following Paul’s statement in Acts 28: 28,
Israel no longer held priority, and the message beyond this point in time
was proclaimed to one group of individuals ALONE.
Beyond Paul’s statement in Acts 28: 28, the one new man “in Christ” ALONE was in view.
This one new man, because of his origin (mainly from the Gentiles), is
often associated with the Gentiles, or the
uncircumcision (cf. Rom. 1: 16; 2: 9, 10; Gal. 2: 2, 7). However, his true identity is separate from either Jew or
Gentile (Gal.
3: 26-29). He is one new man “in Christ,”
brought into existence to be the
recipient of that which
(As previously seen, for about the first thirty years of the
present dispensation [from 33 A.D. to about 62 A.D.], there was a re-offer of
the kingdom to Israel by a completely new entity, brought into existence on the day of
Pentecost - those comprising the one new man “in Christ.”
This seemingly placed God dealing with
[Page
45]
However, such would NOT be the case at all. Time during Daniel’s seventy-Week
prophecy had stopped, and time would NOT resume UNTIL the coming
Tribulation.
The re-offer of the kingdom to
In short, there would NEVER be a time when God’s
offer to His people in this respect would NOT exist. And the ONLY reason that
the continued offer of the kingdom [the re-offer] did not extend beyond about 62
A.D. is because the existing saved generation of Jews was rapidly passing off
the scene.
For additional information on the preceding, refer to the
author’s books, Message in the Gospels, Acts, Epistles and From Acts to the
Epistles.)
Abraham’s Remarriage (Genesis 25)
After the bride had been acquired, Abraham’s servant removed
the bride, along with other damsels, from her country to a place where Isaac,
who had come forth to meet his bride, was waiting (Gen.
24: 61ff).
This, of course, typifies the continued work of the [Holy] Spirit once the bride has been
acquired.* In complete accord with the type, the [Holy] Spirit will then remove the bride, along
with others (other Christians), from her country (the earth) to a place (in the
air) where God’s Son, Who will have come forth to meet His bride, will be
waiting.
[* See Rev. 3: 10; cf. Luke 21: 34-36, R.V.]
THEN, the antitype of that seen in Genesis chapter twenty-five will occur. As
Abraham THEN took Keturah as His wife, God will THEN take a cleansed and restored
And as Keturah was very fruitful where Sarah had been barren
(bearing Abraham six sons, with Sarah having required Divine intervention in
order to bear Abraham one son),
Christians - [who are watchful, prayerful
and “accounted worthy to escape” (Luke 21: 36; cf.
Rev. 3: 10; 19: 7, 8, A.V.)] - are about to be removed by the One
Who has been here for the past 2,000 years searching for a bride for God’s Son, EXACTLY as seen in the type (Abraham’s servant removing Rebekah from
Mesopotamia - [and “of my
kindred and of my father’s house” (Gen. 24: 40, R.V. & A.V.).]
The Son will come forth to meet His bride, EXACTLY as seen in the type (Isaac coming forth to meet Rebekah). The bride will THEN go with God’s Son
to His home (as Rebekah went with Isaac to his home), with God THEN turning His
attention back to Israel, working matters out after a fashion that the things
foreshadowed by events in Genesis chapter
twenty-five will be brought to pass, ALL, again, EXACTLY as seen in the type.
THEN,
the Messianic - [and Millennial (2 Pet. 3:
8, 9; Rev. 20: 4-6, R.V.)] - Era will be ushered in.
* *
*
[Page 47]
CHAPTER 4
Continuing in the Gospels (1)
The Israelites at the Time of Christ’s First Coming
Saved, OR Unsaved?
(This chapter, introducing the four gospels, deals with the
salvation message after the manner in which God, through Moses and Joshua,
originally set it forth, beginning in Gen. 1 and continuing through Joshua.
And it should go without saying that the foundation established in the opening
Old Testament books could ONLY carry over into the New Testament [the
gospels, Acts, epistles, Revelation] WITHOUT CHANGE.
[Attention in this chapter will be given to that foreshadowed
by events on day one in Gen. 1, along with corresponding sections of Scripture
extending from Gen. 3
to Ex. 12a
(e.g., Gen. 4, 22, 37). Reference will be made, but little attention
given, to that foreshadowed by events on days two through seven in Gen. 1, 2a, or to that section of Scripture extending
from Ex. 12b
through Joshua. These latter two parallel
sections of Scripture (forming the unchangeable foundation [Gen. 1: 6ff],
followed by commentary [Ex. 12b ff]) comprise that part of continuing Scripture
dealt with in the gospel accounts. And the next two chapters in this book will
pick up where this chapter leaves off, dealing with these two continuing
sections in the Old Testament, placing them in their proper perspective
relative to the four gospel accounts].
The unchangeable foundation is
set forth in Gen. 1, for a purpose revealed in the opening three
verses of Gen. 2.
And there is a continued building on the foundation in sections of Genesis, extending all the to Joshua.
This is the way God has structured His Word - foundations
established at beginning points, with subsequent revelation continuing to
build and add to the unchangeable foundations.
Thus, if an individual wants to properly understand the
subject of this chapter [salvation], or any other subject in Scripture, he
MUST begin where God began and study the subject after the manner in which God
originally structured His Word.
There is
[Page 48]
The Bible is a book of redemption; and
basic, unchangeable teachings pertaining to redemption are set forth at the
very beginning of Scripture.
In the opening verses of Genesis
God sets forth the unchangeable manner in which He, in His infinite wisdom and
knowledge, restores a ruined creation. There is a restorative work which follows a specific pattern,
and the matter is accomplished entirely through Divine intervention.
And within this pattern set forth and established in a
perfect, God-ordained fashion at the very beginning, God reveals HOW any subsequent ruined
creation would, of
necessity, have to be restored.
It would have to be restored in complete accord with the
established pattern.
In this respect, it would have to be restored after a certain
order, and
it would have to be restored entirely through Divine intervention.
Thus, to establish correct thinking relative to the
fundamentals of salvation (restoration), as previously stated, one MUST begin where God began - in the
opening verses of Genesis chapter one.
Ruined Man - Anticipated (Gen. 1, 2)
The manner in which God would restore ruined man, a subsequent
ruined creation, was set forth at this opening point in Scripture, where God
restored the ruined material creation; and NO CHANGE CAN EVER OCCUR, for the matter was established PERFECT in
the beginning.
The first thing we read relative to the restoration of a
ruined creation is: The Spirit of God moved, God spoke, light came into existence, and
God formed a division between the newly existing light and the remaining
darkness (Gen. 1: 2b-5):
“And the Spirit of God moved upon the
face of the waters.
And God said, Let there be light: and there was light.
And God saw the light, that it was good: and God divided the light from the darkness.
And God called the light Day, and the
darkness he called Night. And the evening and
the morning were the first day.”
[Page
49]
And the remaining darkness would reveal that God had NOT with His restoration work at the end of day one (cf.
Rev. 21: 22-25). Five more days of work remained,
completing six days, with a view to the seventh day.
Thus, in relation to fallen man (a
subsequent ruined creation, in need of restoration), the Divine work seen on
day one can ONLY foreshadow God’s initial work pertaining to
man, having to do with his eternal salvation (a beginning work to restore the ruined creation).
And the Divine work seen beyond this,
seen in days two through six, can
ONLY foreshadow God’s continued dealings with saved man (a
continued work to restore the ruined creation).
And the Divine work seen throughout all six days is with a view to that foreshadowed by the
seventh day,
which Scripture later reveals is related to the salvation or loss of the soul, the
life, of a man who has passed from death unto life.
But, let’s stay mainly with the work on day one.
Note something though in passing. Once God had finished with
His work on the first day, He DIDN’T go
back and re-deal with anything from this day. Rather HE BEGAN to deal with
that remaining, as it pertained to THE COMPLETE RESTORATION
of the subsequent creation seen in that foreshadowed by God’s
work during the subsequent five days.
Thus, EXACTLY as in the type,
God DOES NOT go back and re-deal with
saved man today relative to ANYTHING having occurred in his passing from death
unto life. Rather, He NOW deals with man ON THE BASIS OF, NOT
RELATIVE TO his now having life, with light shining out of darkness (Gen.
1: 3, 4; John 1: 4, 5; 5: 24; 2 Cor. 4: 6), with
a view to the seventh day.
Ruined Man - Adam &
Eve, Cain & Abel (Gen. 3, 4)
Now, moving from this initial information in the opening two
chapters to chapters three and four, we see several things pertaining to that initially
occurring on day one in Gen. 1: 2b-5.
Chapter three relates man’s fall, resulting in a subsequent
ruined creation.
[Page 50]
And how does God restore a ruined
creation?
The answer, of course, along with the purpose for restoration
- all as previously dealt with - is seen back in the opening thirty-four verses
of Genesis.
Then, additional information relative to the matter at hand
begins to be revealed in chapter three.
In this chapter, a man (Adam, typifying Christ 4,000 years later)
partook of the forbidden fruit of the tree of the knowledge of good and evil,
bringing about the fall.
But, remaining in complete conformity to Christ’s work at
In effect, once Eve had partaken of the forbidden fruit, Adam was left WITHOUT a choice. He found his
bride in a fallen state (though the fall didn’t actually occur in all its
completeness until Adam, as the federal head, ate of the fruit himself).
BUT,
the ONLY way Adam could effect Eve’s redemption, with a view to BOTH one day
partaking of the tree of life together or realizing the purpose for their very
existence (Adam partaking of the
tree as a COMPLETE being, which necessitated Eve’s presence with him),
was to partake of the forbidden fruit HIMSELF, which he did.
And this, as previously stated, was with a view to redemption.
Note how this is clearly seen in the antitype:
Christ, in complete conformity to the type, found His bride a
fallen state. And He Who knew no sin became sin (2 Cor. 5: 21).
And this was with a view to redemption, in order that BOTH Christ and His bride
might one day partake of the tree of life together and realize the purpose for
man’s existence (Christ partaking of the tree as a complete being, which will necessitate His bride - bone of
His bones, and flesh of His flesh (cf. Gen. 2:
23; Eph. 5: 30) - being present with Him.
Then a clear inference to death and shed blood is introduce
later in the chapter through God clothing Adam and Eve with animal skins (they
had lost the covering of Glory at the time of the fall).
[Page 51]
(Note again that man at this point is NOT placed completely back into the position
which he had occupied before the fall [a restoration of the covering of Glory,
which, in subsequent Scripture, is seen restored ONLY on the seventh day].
There was a restoration of the Glory, after a fashion, during Moses’ day at
But man being brought completely back into the position from which
he fell will require a restoration of the Glory after the SAME fashion seen
prior to Adam’s fall. Such a restoration will necessitate man, once
again, being enswathed in Glory.)
Then in [Genesis] chapter four, more
information is added. Man, seen acting in the previous chapter, would be the
one to die and shed his blood (Cain slaying
Eternal salvation is A DIVINE WORK, performed by a Man (Who has to be God), with
DEATH and SHED BLOOD involved.
ALL fallen man can do is simply RECEIVE that which has been
done on his behalf (through BELIEVING in the One Who died and
shed His blood).
NOTHING MORE - [relative to ETERNAL salvation] - can enter into the matter.
And note again that once man has passed from death unto life,
God’s dealings with man then move to that which lies out ahead. God NEVER AGAIN deals with man relative
to the salvation which he presently possesses.
In that respect, note the absurdity of saying that a [regenerate] saved man can lose his [initial] salvation. HOW could he lose something which he
had NOTHING to do with obtaining, particularly since God is NO LONGER dealing with him relative to the matter?
Ruined Man - Isaac, Joseph (Gen. 22, 37)
Now, a lot of time has been spent on
this overall salvation [Page 52] issue from the first four chapters of Genesis for the simple reason that these foundational truths pertaining
to salvation are needed to understand the subject at hand - salvation as
seen later in Scripture, particularly as it is seen in the camp of Israel on
both sides of Calvary, in the gospels and in Acts.
(Again, note the importance of beginning where God began and
studying Scripture after the manner in which God structured His Word.
Understand how the subject is set forth in its foundational
respect at the beginning of Scripture and you will know how to handle the same subject
when it appears later in Scripture, though perhaps dealt with from different
perspectives at times.
But fail to understand the subject in this foundational
respect...)
Events in Genesis
chapter twenty-two or chapter thirty-seven further illustrate and provide
additional information for that seen in the opening four chapters of Genesis.
But let’s move on to Exodus chapter twelve.
Ruined Man - Exodus 12 through Joshua
All of the preceding is put together in the death of the
firstborn in Ex. 12a
(both personal and national),
where the birth of a nation descending from Abraham through Isaac and Jacob
occurred.
The firstborn had to die, yet the individual (and nation) had to still live.
There was NO ALTERNATE, and there was NO OTHER WAY that this could
be accomplished aside from THE ONE WAY which God unchangeably established in the beginning.
The firstborn could EITHER die a substitutionary death (another paying
the penalty on his behalf, with God recognizing death and shedbloodin this respect) OR the firstborn could pay the penalty himself.
There was / is NO alternate to the preceding!
And this can be clearly seen the night of the Passover in
[Page
53]
Seeing THE BLOOD, the Lord knew that DEATH had already occurred in that
house. The firstborn had DIED, vicariously;
a lamb from the flock had died in his stead, God recognized this vicarious
death which He had previously established, God was satisfied, and He passed
over that house.
However, if the Lord saw NO blood, then the firstborn in that house had to pay the penalty himself,
for the firstborn MUST DIE! The firstborn
then died apart from a substitute, for God has rejected the firstborn, and the wages of sin is death.
Now, a self-answering question:
In relation to man’s eternal salvation, did God recognize death and shed blood in
ALL these sacrifices throughout man’s 4,000-year history preceding the
events of
Certainly He did! After all, He is the One Who instituted and recognized
these sacrifices, with man [God Himself in Gen. 3] only carrying out that which God had previously established.
And events continuing from Ex. 12b and ending by the Jewish people
entering into and possessing the land, realizing the promised inheritance in Joshua, parallel events continuing from day one in the foundational type in the
opening thirty-four verses in Genesis,
ending with God resting from all His work on the seventh day in the first three
verses of chapter two.
But, since days two through six, into the seventh day, were
not really dealt with to any extent earlier in this chapter, the matter, aside
from reference in order to provide purpose for events on day one, will not be
carried beyond Ex. 12a in this latter part of the chapter as well.
All of the sacrifices relating to events
of Day one in Gen. 1 or Ex. 12a were
inseparably associated with the One actually slain before man even fell, or
before one sacrifice was ever even offered.
Christ was “slain from the foundation of
the world” (Rev. 13: 8), which takes matters back to the beginning of the restoration
of the ruined earth, preceding man’s creation, in Gen. 12b.
In reality, ALL of the O. T. sacrifices foreshadowed an event which God looked
upon as having already occurred (Eccl. 3: 14, 15; Isa. 48: 3ff).
[Page
54]
Salvation at the Time of Christ’s First Coming
At the time Christ was here on earth 2,000years ago, the
Jewish people were still sacrificing the Passover lamb. In this respect, with death and shed blood involved - the death of the firstborn involved - the Jewish
people at Christ’s first coming could ONLY have been just as saved as the Israelites during Moses’
day or any others who had availed themselves of God’s provision during succeeding
years or during the preceding 2,500 years of human history.
Or, matters can be moved to anytime during the 2,000 years
this side of Calvary and say that saved individuals throughout this time were /
are no more or no less saved than individuals who were saved throughout the
4,000-year history of the human race preceding Calvary. It matters not where
you view salvation by grace - during Adam’s day immediately following the fall,
or today 6,000 years later -
it’s THE SAME, by DEATH and SHED BLOOD.
It CANNOT be otherwise, for matters have been UNCHANGEABLY
established, in the beginning, in Moses.
Again, Jews in view at Christ’s first coming would have been
individuals who were having a part in the sacrifice of the paschal lambs year
after year (which could ONLY have
been the nation at large, else Christ could NOT have come to this nation and dealt with them relative to
spiritual values,
offering to the Jewish nation the kingdom of the heavens).
It is rather strange to see individuals begin the gospel
accounts, particularly John’s gospel, seeing Christ coming to an unsaved Jewish
nation and, through the proclamation of a message concerning the [Messianic
and Millennial] kingdom, offer to these people eternal salvation.
That is about as far removed from reality as one can possibly
get in any semblance of correct Biblical interpretation as one moves from the
prophets into the gospels. But, nonetheless, a message of this nature, or some
semblance of this type message, is EXACTLY what is NOT ONLY widely taught in Christian circles today BUT widely accepted as well.
The ONLY death and shed blood seen in the gospel accounts in
this respect - prior to the events of Calvary near the close of [Page
55] each account - has
to do with the Jewish sacrificial system, beginning with the slaying and
application of the blood of the paschal lambs.
And God could ONLY have looked upon
the death of paschal lambs, the application of the blood, and the death of the firstborn
in the camp of
Yet, completely contrary to the way
matters had been laid out in the Old Testament, then carried over into the New Testament,
individuals see Christ and His disciples proclaiming a salvation message to
individuals whom God could ONLY reckon as having ALREADY experienced the
death of the firstborn - individuals who were ALREADY saved being told how they
could be saved,
through believing on the Paschal Lamb WHO HAD LET to die and shed His blood.
All of this (things presently being
proclaimed), from a Scriptural standpoint, makes LITTLE to NO sense. But, nonetheless, THAT’S what is being believed and taught in
much of today’s Christendom.
Salvation on Both Sides of
Now, let’s look at both sides of
Calvary and the offer (gospels) and re-offer (Acts)
of the kingdom of the heavens to
(But, note something about events in John
chapter eight first.
In this chapter, Christ, during His earthly ministry, referred
to Jews who had believed in Him [vv. 30-32] as being
“of your father the devil” [v. 44].
Don’t try to read saved-unsaved issues into this chapter. Christ, in v. 44, was
dealing with saved Jews being brought forth from below rather than
from above, doing the work of Satan rather than the work of God.
Individuals erroneously seeing saved-unsaved issues in this
passage [not understanding how believers could be associated with Satan in the manner
seen in v. 44]
often attempt to understand the pronoun beginning v.
33 as a reference back to unbelievers only in the crowd [v. 22], rather than to the believers in vv. 30-32. However, aside from a complete misunderstanding of the subject matter in the
passage [the proffered kingdom, NOT eternal salvation], verse 36,
reflecting back on v. 32 would, alone, clearly show the fallacy of this
type thinking.
The SAME thing was seen earlier in John’s gospel -
disciples turning and walking no more with Christ [6: 59-66]. Or, note, again, the SAME thing with Peter in Matt. 16: 16, 17, 22, 23 [brought forth from above, then from below].
[Page 56]
Again, the issue in this chapter, as the central issue in the
book as a whole, is NOT eternal salvation.
Rather, the issue has to do with the message being proclaimed to
[Note the same thing relative to Christians in 1 John. Reference to a bringing forth from above
rather than from below appears ten times in this book. Understand that this expression is
used of Christians (those to whom the book has been written), NOT the unsaved, and you will have FAR, FAR
less trouble with 1 John.
In fact, correctly understanding how this expression
is used in 1 John, as in John’s
gospel, will open the book to one’s understanding].)
Question: Jews rejecting Christ, responsible for the events of
Then another question: If saved - which they, of course, were
- did that status change once the paschal Lamb had died, with God then no
longer recognizing animal sacrifices as before, nullifying their salvation?
How could s status in their salvation possibly change?
God had previously ESTABLISHED and RECOGNIZED animal sacrifices in this respect; and, according to
the original type in the opening two chapters of Genesis,
or any other type, once a man had passed from death unto life, God NEVER dealt with the
person on that basis again.
ALL of God’s dealings
with the person, beyond availing himself of the blood sacrifice, were NOW focused on that which lay
ahead,
NEVER on that lying behind (beginning with Adam, continuing through Abraham,
Moses.
Had not the status of these
Jews remained the same (i.e., just as
saved following Calvary as they had been before Calvary), there could have been NO re-offer of the kingdom to
And had God continued to recognize animal sacrifices beyond
Calvary (beyond the rent veil), the re-offer of the kingdom could conceivably
have continued indefinitely (as long as
But, following
[Page
57]
Thus, the re-offer of the kingdom could remain open as long as
a saved generation of Jews remained on the scene (not Christians, but saved
Jews [individuals continuing to reject the One Who had previously presented
Himself to them in a regal respect]).
But once this generation had passed off the scene, there could be NO continued re-offer of the
kingdom.
The preceding is why the re-offer, of necessity,
ceased after some thirty years (from 33 A.D. to about 62 A.D.).
The saved generation of Jews was rapidly passing off the
scene, leaving unsaved Jews to replace them. And that having spiritual values could NOT have been offered
to individuals separated from spiritual values.
And, aside from the preceding, a new entity had been brought
into existence to be the recipient of that which
(By way of summation, note the Jews saved throughout the four gospels,
on day of Pentecost in Acts 2, or Jews saved
throughout Acts, including Paul saved en
route to
All
should be thought of in the sense of the conversion of individuals
already saved, with a view to the proffered kingdom, i.e., saving the saved [like present aspects of salvation,
with a view to the future kingdom, seen in the lives of Christians today].
The preceding is evident from that
seen throughout the ministries of John, Jesus, the Twelve, the Seventy, and
Peter’s message and response to a question in Acts
2: 14-39
on the day of Pentecost, setting the stage for that seen throughout the Book of
Acts.
And, in this respect, moving beyond Acts
2, it would be absurd to think of Paul, a zealous Pharisee, not having
previously availed himself of God’s sacrificial provision - i.e., not having previously observed the
Passover [with Paul being counted among those saved in the same respect as all
Jews, “from the untoward generation” (Acts 2: 40; 9: 1ff)]
Then, note a few related, companion
thoughts on the whole matter that has been discussed throughout this chapter.
It is commonly believed and taught in
Christendom that the Old Testament saints were saved through believing God [e.g.,
Abraham in Gen. 15:
6; cf.
[Page
58]
[Regarding the preceding paragraph, refer to Appendix IV in
this book, “Abraham’s Salvation and Call”].
And, moving beyond the foundational types, this would, as
well, be equally CONTRARY TO ALL subsequent types [which
MUST follow the foundational types]
or anything else in Scripture dealing
with the subject [e.g., Israel’s
seven festivals in Lev. 23, beginning with the Passover,
beginning with death and shed blood
(cf.
Ex. 12a)].
And the same thing can be seen at Christ’s first coming. If Christ
came to an unsaved Jewish nation and Jews could be saved by believing on Him
[or the Samaritans in John 4], WHERE
was the death and shed blood? Christ had yet to die and shed His blood,
allowing
belief of this nature.
It is true that Christ was “slain from
the foundation of the world” [Rev. 13: 8], but
God still required / requires death and shed blood, BOTH past and present [present, of
course, through the past, finished work of Christ at Calvary].
Thus, note the importance of understanding and ALWAYS
remaining with overall,
UNCHANGEABLE, God-established foundations from Genesis.
One either goes right or goes wrong AT THIS POINT!)
This entire preceding fourth chapter has dealt with the salvation
issue throughout the Old Testament, taking matters particularly from Moses’ day
to the time 1,500 years later when Christ was on earth the first time, along
the continued twenty-nine-year Acts period.
And an entire chapter has been given over to this salvation
issue in or to provide correct understanding regarding the matter at the
outset, allowing an individual to move on from this issue and deal with
subsequent matters on a correct basis throughout the next four chapters of this
book.
In short, an individual MUST understand that which events in Gen. 1:
2b-5 and Ex. 12a foreshadow BEFORE moving on into that which events in Gen. 1:
6ff and Ex. 12bff foreshadow.
And, correspondingly, an individual MUST understand how
Properly understanding this overall issue will allow one to
properly understand and deal with the four gospels and Acts.
BUT,
NOT understanding this overall issue...
* *
*
[Page 59]
CHAPTER V
Continuing In the Gospels (2)
Importance and Place of John’s Gospel
To the Jew Alone
“In the beginning God created the
heaven [‘heavens’] and the earth” (Gen.
1: 1).
“In the beginning was the Word,
and the Word was with God, and the Word was God.
The same was in the beginning with God.
All things were made by him; and without
him was not anything made that was made” (John
1: 1-3).
The New Testament begins and continues
EXACTLY like the Old
Testament began and continued, after the SAME structure and with the SAME subject matter. And attention
can be called to at least two main problems which prevent individuals from
seeing and understanding the two Testaments in this manner. Briefly stated,
these two problems are:
1) The place which John’s gospel
presently occupies in the order of the four gospels.
John’s gospel has been placed FOLLOWING the three synoptics. John’s gospel
though should PRECEDE the three
synoptics, NOT
ONLY introducing the three synoptics BUT the New Testament as a whole.
2) NOTseeing and
understanding that the subject matter, beginning the gospel accounts and
continuing throughout the New Testament
has been recorded in parallel fashion to that previously seen beginning and
continuing in the Old Testament.
Properly seeing and understanding this parallel subject matter
correctly can be accomplished ONLY if John’s
gospel occupies its proper place in relation to the three synoptics.
[Page 60]
(The first part of this chapter will deal with the two
preceding problems, under separate headings, which will necessitate continual
reference to the O.T., particularly to Moses [pp.
60-68a].
Then, the remainder of the chapter will deal with the central
message in the four gospels, introducing Acts
and the epistles, also necessitating continual reference to the O.T.,
particularly to Moses [pp 68b-74])
Place Which John’s Gospel Occupies
As previously stated, John’s gospel is out of place in the
arrangement of the New Testament books, which doesn’t help matter at all when picturing and understanding the gospels
TOGETHER, as a UNIT. John should - actually, John MUST- BEGIN the New Testament, placed at the beginning of the four
gospels, NOT placed at the enc
John’s gospel parallels Genesis.
Both books begin and continue after the same fashion.
Both begin EXACTLY the same way, “In the beginning...”; but then continue with a septenary structure set forth
in the opening two chapters (cf. Gen. 1: 1 - 2: 3; John 1: 29,
35, 43; 2: 1); and both deal with EXACTLY the same subject matter throughout - “Genesis” from the standpoint of types, and “John” from the standpoint of signs,
with that foreshadowed by both ending at EXACTLY the same place, the seventh day, the Messianic Era.
John’s gospel, in the preceding respect, is the ONLY one of the four
gospels which begins in the correct place in relation to the unchangeable
foundation established in the opening thirty-four verses of Genesis.
And, IF John’s
gospel is NOT placed at the beginning, introducing
the gospels and New Testament as a whole (much like Genesis
introducing Exodus through Joshua and the Old Testament as a whole), THEN the New Testament CANNOT possibly be seen
beginning and continuing in a completely correct manner, paralleling the Old
Testament, continuing the same subject matter.
BUT,
note something about this parallel, something inherent within the septenary structure,
something completely indispensable.
And this, as the preceding, is NOT seen in the synoptics at all. It is seen ONLY in John’s gospel.
[Page 61]
John BEGINS with that foreshadowed by events occurring on day one
in the first chapter of Genesis (having to
do with the FIRST thing that God does
when restoring a ruined creation [vv. 2b-5]).
THEN, John moves on
to that foreshadowed by events on days two through six (having to do with God’s
continued work in the restoration of a ruined creation), with a view to the
seventh day (carrying matters to completion, showing that which follows His
complete work of restoring a ruined creation [vv.
6-25]).
(For additional information on the
preceding, refer to Chapter 1, “Genesis and John,”
in the author’s book, Moses and John.)
The three synoptics though are quite different. The synoptics
pick up BEYOND that foreshadowed by events on day one, BEGINNING with that foreshadowed
by events on days two through six, a view to the seventh day.
And an individual simply CANNOT begin at the point seen in the synoptics. He MUST begin with events foreshadowed by
God’s work on day one, NOT with God’s subsequent work foreshadowed by events on
day two or beyond.
THIS is the central reason WHY John’s
gospel MUST occupy its proper place in relation to the synoptics and the New
Testament as a whole.
If John’s gospel DOESN’T occupy its proper place in the New
Testament, the
way that the New Testament begins (with
one of the synoptics) would be out of
line with the unchangeable foundational base set forth beginning Genesis, leaving it out of line NOT ONLY
with Genesis BUT the Old Testament as a
whole (dealt with in the next section, pp. 64-68).
In other words, IF the Gospel
of John is NOT recognized as
the introductory gospel, introducing the other three gospels and the New
Testament as a whole, there would be NO foundational base for way that the New Testament begins.
And without this base, the beginning and continuing structure
of the New Testament would be completely out of line with the beginning and continuing structure previously
seen in the Old Testament.
In the preceding respect, with the Gospel of John following the gospels in almost ANY printed edition of
Scripture, and, [Page 62] consequently, almost NEVER seen in its correct light in relation to
the Old Testament, the other gospels, and the New Testament as a whole, is it any wonder that conditions have
become as they presenitky exist in Christendom today?
(John is the Genesis of the N.T. as Genesis
is the John of the O.T.
John’s gospel, the one non-synoptic gospel, is different from
the other three gospels in numerous ways, and individuals down through the
years, NOT understanding this gospel, have NOT known what to do with it
in relation to the other three.
In past years, New Testaments have been printed at various
times with John’s gospel different places among the other three gospels, even
first, where it belongs. But, somehow,
the gospel has ended up where it is today - following the other three rather
than preceding them.
This would be somewhat equivalent to placing Genesis somewhere other than at the beginning, with Exodus
beginning the O.T.
This, of course, wasn’t done in the arrangement of the O.T.
books, but something very similar HAS BEEN DONE in the arrangement of the N.T. books.)
Along with the preceding, moving John
to its rightful place at the beginning of the New Testament would allow Acts to follow Luke’s gospel. Luke began Acts
EXACTLY where he left off when finishing his
gospel account, and none of the other three gospels provides this same smooth
continuance into Acts, though Mark would be similar.
As well, with this proper transition
from Luke into Acts,
and seeing Acts as somewhat of a fifth
gospel (which, in actuality, it is), the New Testament, as the Old Testament,
would begin with a Pentateuch, covering the complete account of both the offer
and the re-offer of the kingdom to Israel before moving into the epistles.
Then there is another central thing about placing John first,
preceding the other three gospels.
Placing John’s gospel first, with its statement regarding THE PURPOSE for “signs”
(20: 30, 31) would set the stage for the appearance of “signs” in the three subsequent gospels,
along with Acts, allowing the PURPOSEfor the
manifestation of signs throughout all five books to be properly understood.
[Page
63]
(NOT having John’s gospel occupying its proper place among the
other three gospels and NOT recognizing the proper place
signs occupy in all four gospels, continuing into Acts,
would undoubtedly account, in no small part, for a current widespread,
erroneous teaching concerning John’s gospel and the synoptics.
Though that taught often takes different forms, some
uniformity exists.
It is often taught that the synoptics have to do with the
offer of the kingdom to
John’s gospel, on the basis of the statement in 20: 30, 31 [revealing the purpose for the eight recorded “signs” in this gospel] is said to be the one N.T. book
written to tell an unsaved person how to be saved.
And with the Jewish people seen as mainly unsaved at the time
these signs were being performed, John’s gospel would relate the signs first
to the Jewish people, then to unsaved man today, with
these signs having to do woth a salvation message for
both groups [a message pertaining to eternal salvation. NOT
salvation in relation to the kingdom, as seen in the synoptics].)
In the light of this whole scenario, had John’s gospel been
placed first by those arranging the N.T. books, o number of presently existing
problems, such as the preceding, may very well have never existed in the first
place.
BUT, this would necessitate individuals correctly understanding particularly
two things:
1) The stated purpose for “signs” in John 20: 30, 31.
2) The saved status of the Jewish
people to whom Christ came (ref. previous four chapters in this
book).
But, with John’s gospel in the wrong
place, coupled with the wayChristians think today -
seeing only saved or unsaved, heaven or hell issues throughout practically all
Scripture, particularly in John’s gospel - all of the preceding has been thrown
to the winds.
John 20: 30,
31 has been made to reference something other than what is
plainly stated (resulting in a misunderstanding of the purpose for “signs”); the Jewish people are seen mainly
as unsaved at the time Christ came the first time (resulting in thegospel of John being seen as a book written to tell the unsaved how they can
be saved); and the expressions, “the kingdom of [Page 64] the heavens” and “the kingdom of God” in the gospels, have often been made
to be synonymous with heaven - e.g., “entering the kingdom” seen as synonymous with going to heaven.
In short, a book that has been designed to properly introduce
the other three gospels and the New Testament as a whole, dealing with the
kingdom that had previously been introduced in the opening verses of Genesis, has been misplaced and misinterpreted, with its purpose all
but destroyed.
And,
for the most part, this has been done, NOT
by its enemies, But
by its friends.
The Subject Matter,
Beginning with John’s Gospel
With John seen as the Genesis of the New Testament, note the parallel
subject matter beginning and continuing in both Genesis and John, something
which, as previously stated, would NOT be true at all in ANY one of the three synoptic gospels.
John NOT ONLY begins the same way Genesis
begins (“in the beginning...”
and opening with a septenary structure) BUT John continues the SAME way Genesis continues (with events foreshadowed by those occurring
on day one in Genesis, then with events
foreshadowed by those on days two through six, with a view te
those of the seventh day.
The framework of the preceding is set forth in the opening
septenary structure of John, EXACTLY as it had previously been set
forth in the opening septenary structure of Genesis (cf. Gen. 1: 1 - 2: 3; John 1: 1 - 2: 11).
ALL things beginning both books are the SAME. The restoration of a ruined kingdom, with
man created to rule this kingdom; the restoration of ruined man, with
a kingdom in view.
ALL is the SAME!
(Again, the foundational base upon which ALL subsequent Scripture MUST rest was established at the
outset in Genesis, beginning the O.T.. And
John’s gospel is the ONLY one of the
gospels which allows this to be properly seen, beginning the N.T.
In this respect, IF John’s gospel is NOT
allowed to begin the N.T., and the subject matter of this gospel is NOT
understood correctly, THEN [Page 65] the N.T. can ONLY be seen beginning and continuing in a manner completely
out of line with the O.T. foundation[s]. And for the repercussions of this in
Christianity today, one need only look around.)
Genesis, beyond two succinct statements concerning God’s creation of
the heavens and the earth, with the earth subsequently becoming in a ruined
state (1: 1,
2a), continues by revealing God’s initial work restoring the
ruined creation - the Spirit moves, God talks, light comes into existence... (1: 2b-5).
Genesis, at the
outset, reveals God’s initial and continuing work of restoration - restoring a ruined creation, with a GOAL in view; and
John’s gospel, paralleling Genesis, does
EXACTLY the same thing, beginning at EXACTLY the same place.
In Genesis, the restoration
has to do with the material
creation; in John the restoration has to do with
ruined man.
Genesis references light shining out of darkness, as does John (Gen. 1: 2-5; John 1: 4-9; cf.
2 Cor. 4: 6). Genesis
then goes on to explain this in relation to that foreshadowed by God’s work on
day one (Gen. 3,
4); and John does EXACTLY the same thing (1: 29, 36).
In Genesis,
reference is made to God slaying one or more animals (ch. 3) and to Cain slaying Abel (ch. 4). Death and shed blood are introduced
in association with God’s initial work when restoring a ruined creation.
In John, the SAME thing is seen.
Note John the Baptist’s statement pertaining to Jesus on two separate occasions
in the opening chapter:
“Behold the Lamb of God, which taketh away the sin of the world.
And looking [Gk., emblepo, ‘intently looking’] upon Jesus as he walked, he saith, Behold the Lamb of God!” (John 1: 29b, 36).
Then, once the matter has been dealt with in both books (Genesis and John),
in line with events foreshadowed by those on day one of Gen. 1, matters in both books move FROM events foreshadowed by those on day one
TO events foreshadowed by those
occurring on subsequent days, with a view to events foreshadowed by the seventh
day.
[Page 66]
This complete sequence is NOT seen at all in ANY one of the three synoptics. The septenary
structure is seen places in the body of the synoptics (e.g., Matt. 16: 28 - 17: 5), but the synoptics are NEITHER introduced byan “In the beginning”
statement NOR a septenary structure.
NOR, as previously stated, are ANY of the three synoptics introduced by events which were
foreshadowed by those occurring on day one in Genesis.
ALL three synoptics begin at a point BEYOND that foreshadowed
by events on day one. ALL begin and continue with that foreshadowed by God’s work on days two and beyond - NOT on day
one - with a view to the seventh day.
Salvation (the restoration of the ruined creation) in the
synoptics begins with the deliverance of a saved people in relation to the
proffered kingdom. ALL three BEGIN with that foreshadowed by events on day one in Genesis as having ALREADY occurred. And matters move from THAT point, on THAT basis.
Thus, John’s gospel stands ALONE with respect to paralleling Genesis
in ALL respects. ONLY by beginning
with John’s gospel among the four gospels, can you begin in a proper manner - “In the beginning”
[same
as Genesis], a septenary structure [drawing
from the foundation opening Genesis], and
salvation by grace [seen in the opening four chapters of Genesis].
THEN, John’s gospel - ONCE the matter surrounding that
foreshadowed by events occurring on day one in Gen. 1 has been dealt with - moves beyond
these events and begins dealing with EXACTLY the same message seen at the beginning of and
throughout the synoptics, introducing the synoptics and the New Testament as a
whole.
And, understanding the place and structure of John’s gospel in
this respect, a passage such as John 3: 16 can readily be seen in a correct respect.
Attention in this verse is called to God’s “only begotten Son,” a direct reference to NOT ONLY Christ’s Sonship BUT to His Firstborn status (note “Son of man,” a Messianic title, vv. 13, 14, introducing v.
16 [cf. Ps. 8: 3-9; Dan. 7: 13,
14; Matt.
16: 13-17]).
John 3:
16, contextually
dealing with the same thing as John 1: 29, 36 (3: 14, 15), does so in a REGAL setting; and though [Page
67] eternal salvation
is in view, the PURPOSE for that
salvation is,
first and foremost, seen in relation to the kingdom being
proclaimed - moving beyond that foreshadowed by events occurring on
day one in Gen. 1 to events foreshadowed by those of the subsequent five days, with that
foreshadowed by events of the seventh day in view.
(The crucifixion is dealt with in the preceding REGAL
respect in the next chapter
of this book, in Chapter VI.
John 3: 16 forms a concluding
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 (vv.
2-5).
“Signs” in Scripture ALWAYS have to do with two inseparable things:
And this overall subject beginning the discourse - signs, the
proffered kingdom - continues throughout [vv.
1-21],
including vv. 14-16.
[For information on the use of “signs”
in Scripture, refer to Appendix I in this book, “Signs,
Wonders, Miracles”].
Then, referencing God’s firstborn Son in John 3:
16, note the opening, introductory verses in
the Book of Hebrews.
These verses form the manner in which the [Holy] Spirit of God arranged seven
Messianic quotations [vv. 5-13],
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 O.T. in
such a manner that Christ’s Sonship and His
Firstborn status as God’s Son [vv. 5, 6]
would be brought to the forefront at the beginning, forming the foundational basis
for ALL which follows.
Salvation is to be effected through God’s “only
begotten Son,” His firstborn with a view first and foremost, to
the kingdom.
Understanding John 3: 16 ANY
other way would be out of line with NOT ONLY the context BUT with the central
message of the book.
[The preceding is the primary,
contextual interpretation of John 3: 16. The verse is almost always used in a respect
which does NOT recognize this regal setting of the verse at all, used simply
as a verse relative to eternal salvation to reach the unsaved.
[Page
68]
There is NOTHING wrong with using this verse and other similar verses in John’s
gospel in this respect, for Jesus is the Saviour, regardless of whether
salvation in relation to the kingdom or in relation to eternal life is being
dealt with.
BUT, a major problem arises when the
contextual use of these verses is completely ignored and the verses end up
being used as simply salvation verses for the unsaved ALONE.
Using the verses ONLY in this manner, the contextual, central reason for one’s
salvation is NOT seen at all. And,
invariably, the subject matter surrounding salvation becomes heaven-hell
issues, with the true textual issue all but lost.
Scripture MUST be dealt with both textually (EXACT wording of the text) and contextually -
something almost NEVER done when
dealing with John’s gospel.
And, as a result, Christendom has paid a steep price when it
comes to correct Biblical interpretation, NOT ONLY in John’s gospel BUT elsewhere as well].)
Central Message in the Four Gospels
Since the opening of the New Testament parallels the opening
of the Old Testament - in both form and subject matter (as previously seen,
evident through comparing Genesis and John) - properly understanding the New Testament
becomes relatively simple, for the form and subject matter have already been
established and revealed in the Old Testament.
God, through Moses, originally established and revealed His
plans and purposes, introducing the Old Testament; THEN, 1,500 years later, God, through John, set forth these SAME plans and purposes, introducing the
New Testament.
BEGIN where God BEGAN,
understand how God BEGAN and
continued in the Old Testament, THEN you can
understand how God through His Spirit, BEGAN and continued in the New Testament
(The preceding is why this book began with three chapters
covering parts of the first twenty-five chapters of Genesis,
providing a base for understanding the subject matter in subsequent chapters
dealing with the gospels, then Acts, and
then the epistles.)
[Page 69]
For purposes at hand - to illustrate parallel and continuing subject
matter in both Testaments in order to show the subject matter in the synoptics
- let’s begin in the gospels, then go back to Genesis
in order to show, beyond any possible question, the EXACT subject matter being introduced.
And, building on a properly established base, this SAME subject matter,
in subsequent chapters in this book, can easily be shown to carry through
into Acts, the epistles, then into Revelation.
In the gospels, John the Baptist appears as the forerunner of
Christ. And his message to
“Repent ye;
for the kingdom of the heavens is at hand...”
This was a call for national repentance on the part of the
Jewish people, with a view to a proffered kingdom, “the kingdom of the heavens.”
This was the message which Jesus continued following John’s
imprisonment (Matt. 4: 17ff, the message which He commissioned
twelve disciples to proclaim (Matt. 10: lff), and the message which He later commissioned seventy
additional disciples to proclaim (Luke 10: 1ff).
(“The kingdom of heaven” [KJV, et al.] appears thirty-two times in Matthew’s gospel, and it is peculiar
to this gospel, with the possible exception of John 3: 5 [some Greek
manuscripts have “the kingdom of the heavens”
instead of “the kingdom of God” in this verse
(Aleph, et al.)].
In the Greek text, “heaven” is
always plural and articular. Thus, the expression should be correctly
translated, “the kingdom of the heavens.”
“The
Rather, “the
[Page
70]
1) Exactly What Kingdom?
But exactly WHAT kingdom was John the Baptist referencing when he
appeared with the message, “Repent ye; for the
kingdom of the heavens is at hand…”?
And, following John, this same message was proclaimed to
Aside from identifying the kingdom through referencing the
name of the kingdom itself - “the kingdom of the heavens” - the answer to the question is actually quite easy to
ascertain, clearly revealing the identity of the kingdom in the process:
WHAT kingdom was in view
beginning the Old Testament, referenced as “the earth,” which had been created, then ruined (Gen. 1:
1, 2a)?
WHAT kingdom was in view in the septenary structure having to do
with the restoration of the ruined kingdom (Gen. 1: 2b - 25)?
WHAT kingdom was in view when man was created to rule the restored
kingdom (Gen. 1:
26-28)?
WHAT kingdom was in view when the incumbent ruler (Satan) brought
about man’s fall so that man would be disqualified to rule this kingdom?
And, following this down to the gospels, 4,000 years later, WHAT kingdom was in view when
the second man, the last Adam, appeared in Satan’s presence for forty days and
nights to be tested by the one who had brought about the first man, the first
Adam’s fall, showing the incumbent ruler that He, as the second Man, the last
Adam, was fully qualified to take the kingdom and rule?
Then, projecting matters out to a time 2,000 years later,
still future today, WHAT kingdom will Christ,
the second Man, the last Adam, take and rule in Rev.
11: 15
(corrected translation)?
“And the seventh angel sounded;
and there followed great voices in heaven, and
they said,
The kingdom of this world became that of our Lord, and of his Christ: and he shall reign for ever and ever.”
[Page 71]
Throughout, it is the SAME kingdom seen at the beginning in Genesis chapter one, a kingdom seen permeating the whole of
Scripture!
But, before going back to the expression, “the kingdom of the heavens” in Matthew’s gospel, note a few
things about the kingdom seen at the beginning in Genesis, and then 6,000 years in the Book of Revelation.
This kingdom, “the kingdom of this world” (this earth, a province in God’s
universal kingdom) was / is ruled by Satan and his angels (one-third of his
original contingent, which followed him in his attempted coup, preceding Adam’s
creation, bringing about the ruin of his kingdom).
And Satan and his angels ruled / rule from a heavenly sphere
over the earth, over the province, over the kingdom - a restored kingdom today,
though under a curse because of Adam’s sin (cf. Gen. 3:
17, 18; Eph. 1: 10-22; 19-11; 6: 10-18).
The form of this rule prior to man’s
creation is unrevealed and unknown; but since man’s creation and subsequent
fall, Satan and his angels have ruled
through man upon the earth (though this rule has been confined to the Gentile nations since the time
of Isa. 43: 1 [“now thus
saith the LORD that created thee,
O Jacob”], separating Israel, via creation, from the nations [cf.
Num. 23: 9; Deut. 14: 3; Dan. 10: 11-21]).
(For information on the preceding, refer to Appendix II in
this book. Also see the author’s book, God’s Firstborn Sons.)
This present kingdom, “the kingdom of this world,” is the kingdom which God will one
day give to His Son:
“The LORD said unto my Lord, Sit thou at
my right hand, until I make thine enemies thy footstool.
The LORD
shall send the rod of thy strength out of
Thy people shall be willing in the day of thy power,
in the beauties of holiness from the womb of the morning: thou hast the dew of
thy youth.
The LORD
hath sworn, and will not repent, Thou art
a priest for after the order of Melchizedek” (Ps. 110: 1-4).
“I saw in the
night visions, and, behold, one like the Son of
man [Page
72] came with the clouds of
heaven, and came to the Ancient of days, and they brought him near before him.
And there was given him dominion, and glory, and a kingdom, that all
people, nations, and languages, should serve him: his dominion
is an everlasting dominion, which shall not pass
away, and his kingdom that which shall not be
destroyed” (Dan. 7: 13, 14).
This is the kingdom which Christ will wrest from Satan hands
upon His return; and, with the Son THEN in
control of the kingdom, He, with His co-heirs, will ascend the throne (His OWN
throne, NOT David’s throne on
earth) and rule over a restored kingdom, a restored earth.
(Christ will have a dual reign, both from His Own throne in
the heavens, with His bride alongside, seated on the throne with Him [Rom. 8: 16-19; Rev. 2: 26, 27; 3: 21], and from
David’s throne on earth, in the midst of a restored Jewish nation [cf.
Joel 2: 21-32; Luke 1: 31-33].)
Understanding the preceding information about the kingdom, and
understanding that the Old and New Testaments have been established in a
parallel fashion, note the simplicity of unmistakably understanding EXACTLY what is meant by
the expression “the kingdom of the heavens.”
All one has to do to see what kingdom was in view in the
gospels go back to the beginning and see WHAT kingdom was in view in Genesis.
And to verify the identity of this kingdom, note the kingdom in view when the first
man, the first Adam, was created and fell and the kingdom in view when the second Man, the last Adam,
was tempted by Satan 4,000 years later.
And to further reflect on the matter, note again WHAT kingdom Christ will one
day take, from whence [where] He and His co-heirs will reign.
The message in the gospels, which is carried over into both Acts and the epistles has to do with a kingdom, introduced in Genesis
and realized in the Book of Revelation.
2) Why Offered to
BUT, why
was this kingdom offered to [unresurrected]
[Page 73]
That is seen in both Testaments (type,
antitype, the Prophets [e.g., Gen. 2, 3, 21-25; Num. 14ff; Isa. 2: 1-5; Joel 2, 3; Heb. 3, 4; Rev. 2, 3).
The answer, of course, like so many
things in Scripture, is quite simple, IF Scripture is allowed to be its own interpretor.
Otherwise, the opposite could ONLY be true.
In the Old Testament, Abraham and his seed through Isaac and Jacob were made the
repository for both heavenly and earthly promises and blessings (Gen. 12:
1-3; 14: 17-20; 21: 16-18; 26: 3-5; 28: 3, 4).
In this respect, at some point in time, the seed of Abraham
was to rule in both spheres of the [coming Messianic] kingdom; and, in
the final analysis, this would require, at some point in time, that the sceptre
of “the kingddom of this world” be removed from Satan’s hand and be issued in Israel’s hand.
THAT is what the central message in the four gospels is about. It is about an
offer of the kingdom of the
heavens - “the kingdom of this
world,” [presently] under Satan’s control - to the seed of
Abraham, the nation of Israel, which had been the repository of the kingdom for two
millenniums BUT had yet to come into possession of the kingdom, had yet to hold the sceptre.
Israel, prior to this time - from the days of Moses to the
days of the Babylonian captivity, some eight hundred years - had been in
possession of an earthly theocracy, the kingdom covenanted to David.
However, because of
continued covenantal [apostacy and] disobedience, over centuries of time (the Mosaic
covenant, containing the rules and regulations governing the people in the
theocracy), matters pertaining to
regality were taken from
(Again, for information in the
preceding realm, refer to Appendix II
in this book.)
But back to the offer of the kingdom of the heavens to
[Page
74]
The time was “at hand,”
or “had drawn
near.” The Messianic King
Himself was present, with the offer.
BUT,
WHAT did
The religious leaders
of the nation, mainly the Pharisees, with their Scribes (note Matt. 23: lff - the largest of the religious sects, controlling the
religious life of the people by their very numbers - fought the Messenger and
this message at every turn (often joined by the Sadducees). And this ultimately
resulted in NOT ONLY the nation
rejecting the proffered kingdom BUT in the crucifixion of the One making the offer, the
King Himself.
(This whole, overall thought forms the basis for the next
chapter in this book, Chapter VI, having to do with
Note something often overlooked about Christ’s crucifixion. Matters
throughout are REGAL [the
crown of thorns, the caption placed above His head, Pilate’s statement (“Behold your King”), the chief priests’ response (“We have no king but Caesar”)].
And because of Israel’s rejection, the kingdom (that facet of
the kingdom which had been offered) was taken from Israel, and a new entity was
called into existence to be the recipient of that which Israel had rejected (the one new man “in Christ” - Abraham’s seed because of their positional standing, “in Christ,” Who is Abraham’s Seed [Gal. 3: 26-29; cf.
Matt. 21:
33-43; 1 Peter 2: 9-11]
(Refer to the author’s book, Message in the Gospels, Acts, Epistles, where the preceding is developed more fully.
As well, this will also be dealt with and developed in the Acts section of this book, Chapters VII-X.)
By way of summation, DON’T begin in the
gospels. Rather begin in Genesis in order to
find out what the gospels are all about THEN, and ONLY THEN, move on into and
begin the gospels.
As well, DON’T
separate John’s gospel from the synoptics. Correctly
understand the statement regarding “signs” in John 20:
30, 31;
and correctly understand WHY John’s
gospel MUST be placed FIRST, introducing NOT ONLY the three synoptics
BUT the New Testament as a whole.
* *
*
[Page 75]
CHAPTER VI
Continuing in the Gospels (3)
Commanded to Slay the Lamb, Strike the Rock
BUT, When They Did...
(As seen in the previous two chapters of this book. more often
than not, the central message of the N.T - beginning in the four gospels, continuing into Acts, then the twenty-eight epistles, and
concluding in the Book of Revelation - is
misunderstood.
This central message, as in the O.T., is NOT about salvation by grace, though, as in the O.T., that message
can be seen different places throughout. In this respect, the central message
seen beginning and continuing throughout the N.T. is, in reality, a continuation
of the central message seen throughout the O.T. The foundations are laid in the
opening part of the O.T., in Moses; and
matters continue from that point throughout the O.T. into and throughout the
N.T.
With that in mind, to complete thoughts concerning the gospels
in this book, before moving into Acts, let’s
pick up near the end of the gospels and view the crucifixion in the light of
the previously proclaimed message, beginning with a question, followed by an
answer.)
The Question
Since God had commanded His people to slay the paschal lambs
in Egypt (Ex. 12:
6) and Moses to subsequently strike the rock
in the wilderness (Ex. 17: 6), WHY were they so spoken against for fifteen
hundred years later when they slew the Paschal Lamb, struck the Rock, in
the antitype?
(The paschal lamb was given to
Then, existing controversy in the world today over who slew
Christ is easily settled from Scripture.
Christ was the Paschal Lamb, and, with the paschal lamb having previously been given to
[Page 75]
AGAIN though, the Paschal Lamb was to be SLAIN, the Rock was to be STRUCK. God
had commanded that this be done in the two types.
THIS is why the paschal lamb was given to Israel! It was given to the Jewish people TO BE
SLAIN, PROVIDING SALVATION!
Thus, when
Note Peter’s and Stephen’s words to the Jewish people following
their slaying the Lamb, following their striking the Rock:
“Him,
being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked
hands have crucified and slain” (Acts 2:
23).
“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: 52).
HOW can this be? HOW can
And, beyond that, the nation is presently UNCLEAN in God’s sight because of this act (Num. 19: 1ff; 35: 1ff)!
HOW could God look upon the Jewish people in this manner IF
they did that which He had commanded them to do?
The Answer
When John the Baptist, the forerunner of the Messiah, looked
upon and called attention to Christ at one point in his ministry, he referred
to Him as “the Lamb of God, which taketh
away the sin of the world” (John 1: 29, 36).
This, of course, was an allusion back to Ex. 11,
12, and behind that to Gen. 1, 3, 4, 22, 37, sections of Scripture from which Ex. 11,
12 drew.
However, this was NOT John’s
message to
[Page 77]
And, accordingly, this was NOT Christ’s
message when He subsequently took up the SAME message which John had been proclaiming, calling attention to this facet of His
person and work centrally
in connection with
John the Baptist appeared on the scene proclaiming:
“Repent ye [a plural pronoun, ALL Israel], for the kingdom of the
heavens is at hand” (Matt. 3: 1b).
And this is the message which Christ subsequently continued (Matt. 4: 17ff), later calling out twelve disciples to carry
this message to
The message proclaimed to
THIS kingdom, having to do with the heavens and the earth - the kingdom of the
heavens - was the world kingdom ruled by Satan and his angels, in both pre- and
post-Adamic times, extending into today; THIS is the kingdom which man, in the beginning, was created to take and rule,
accounting for Satan’s action in Gen. 3: 1ff; and THIS is the kingdom which redeemed man
will one day take and rule (cf. Gen.
1: 26-28; Dan. 7: 13, 14; Rev. 11: 15).
When this is understood, a person can begin to properly
understand the message in the four gospels; and when the gospels are
understood, a person can begin to properly understand the message in the Book
of Acts (in reality, a fifth gospel, forming
somewhat of a bridge between the gospels and the epistles); and when the
message in the Book of Acts is understood, a
person can begin to properly understand the message in the epistles, with the
whole of the matter concluding in the book of Revelation
when Christ, with His co-heirs, takes the kingdom seen at the beginning, in Gen. 1.
(Note that THIS kingdom, beginning in the opening chapter of Genesis, begins with
a creation [Gen. 1:
1b], then a ruined kingdom [Gen. 1: 2a], then a restoration of the kingdom [Gen. 1: 2b-25], and man
then created to take THIS kingdom and rule in the stead of angels [Gen.
1: 26-28].
[Page
78]
Then, as can be seen in the N.T., THIS kingdom was
offered to
And, immediately preceding the beginning of the re-offer of THIS
kingdom to Israel, God called into existence an entirely new entity, which was
neither Jew nor Gentile, but still Abraham’s seed [of necessity (Gen. 12: 3; 22; 17, 18)], to be
the recipient of THAT which Israel had rejecte [Acts 2: 1-3; 2 Cor. 5: 17; Gal. 3: 29; 1 Peter 2: 9, 10].
Then, THIS kingdom is realized in the Book of Revelation
where Christ, with His co-heirs, moves in and takes the kingdom [Rom. 8: 14-23; Rev. 11: 15].)
1) John’s Question, Christ’s
Response
John the Baptist, recognizing two facets of the person an work
of Christ - the Lamb of God, Who was to suffer and die; and Israel’s King, Who
was to rule and reign - ONLY proclaimed ONE facet. He ONLY proclaimed the latter, the regal facet.
As well, this is the SAME message proclaimed by Christ, the Twelve, and the Seventy.
And, carrying the message beyond the gospels, this is the SAME message
proclaimed throughout Acts to
And, moving beyond Acts,
this is the SAME message which is to be proclaimed to Christians today
(though, except in rare instances, this is NOT done).
The whole of the matter is what left John in a confused state
once he had been imprisoned (Matt. 11: 1 ff). In
his eyes, things were not going well at all.
The forerunner of the Messiah had been imprisoned, and things
seemingly, were not going well even for the Messiah Himself. There was little acceptance, ONLY
rejection on every hand.
Thus, John sent two of his disciples to Jesus with a question:
“Art thou he that should come, or do we look for another?” (Matt.
11: 3).
The Old Testament prophets had presented somewhat of blended
picture of both a suffering Messiah and a reigning [Page 79] Messiah (e.g., Isa. 52-54). And the Jewish people didn’t know what to make out of it. Some even
looked for two Messiahs, one from the house of Joseph to suffer and die, and
the other from the house of David to rule and reign.
Thoughts along the preceding lines could only have formed the
backdrop to John’s question - “Are You the One Who has come to come rule and reign? If not,
then You must be the One Who has come to suffer and die. And if so, then should
we look for Another?”
Or some Jews, even John, may possibly have even looked upon
the matter in a more correct respect - a first coming of their Messiah to
suffer and die, and a second coming to rule and reign.
Regardless of the way John might have looked at the matter,
Christ’s response was clear, one which John would have understood apart from
any explanation.
Note Christ's response to John's question:
“Jesus answered and said unto them (to John’s disciples), Go and shew John again those
things which ye do hear and see:
The blind receive their
sight, and the lame walk, the lepers
are cleansed, and the deaf hear, the dead are raised up, and
the poor have the gospel preached to them.
And blessed is he, whosoever shall not be offended in
me” (Matt. 11:
4-6).
Christ’s response had to do with the signs which were being performed.
And, through this response, John would KNOW the answer to his question. John would KNOW that the One Whom he had
heralded was the One Who would rule and reign.
2) Signs Accompanying the Message
Signs had to do with Israel and the kingdom, with a reigning Messiah, NOT
with a suffering Messiah.
This is the manner in which they were seen and established in the
Old Testament (during the ministries of Moses and his successor Joshua, then
during the ministries of Elijah and his successor Elisha), and they could be seen after NO other
fashion throughout the four gospels and Acts.
[Page 80]
(Refer to Appendix I
in this book, “Signs, Wonders,
Miracles,” for information on a past use [O.T.,
Gospels, Acts period], present nonuse, and future use of “signs.”)
The message proclaimed to
And this is the message which is supposed to be proclaimed to
Christians by pastor-teachers of Churches today, though apart from signs, for it is the few ALONE who requires a
sign (1 Cor. 1: 22).
Understanding the preceding will answer a lot of questions and
show the fallacy of a number of things which people believe and teach along
these lines today, along with establishing a base for answering the question
set forth at the beginning of this chapter.
The message throughout the four gospels and Acts, attended by signs, had to do with a salvation message proclaimed to
This though was NOTa message having
to do with eternal salvation.
Rather, this
was a message having to do with salvation in relation the proffered kingdom.
(A message directed to
The kingdom of the heavens could NOT have been offered to
the nation had the Jewish people been in an unsaved state. Unsaved individuals are simply NOT
dealt with in this respect, i.e., in
relation to the kingdom [the kingdom covenanted to David, or the kingdom of the
heavens]. This is seen any place that the kingdom is dealt with in Scripture,
O.T. and / or N.T.
Bear in mind that salvation, as set forth in the foundational
types in Genesis and Exodus, requires death and shed blood. And the Jewish people, at Christ’s
first coming, were still sacrificing the paschal lambs, year by year, placing
them in EXACTLY the same position in this respect as the Jewish people
found themselves under Moses in Ex. 12ff.
Had the Jewish people been unsaved at Christ’s first coming,
they would have had to be dealt with regarding this matter BEFORE John, Jesus, the Twelve, the Seventy,
and others during the Acts period could [Page
81] have offered the
kingdom of the heavens to the nation.
The preceding is made plain ANY place salvation by grace is dealt with in
Scripture, beginning in the first chapter of Genesis.
Spiritual life HAS TO BE restored to
fallen man BEFORE he can be
dealt with relative to spiritual values [ref.
previous chapters in this book].
This is how, for example, a person can know that Abraham
HAD TO HAVE previously been saved in
But look at this in the light of the dual antitype, making it
easy to see and understand - Christians today, or
ANY attempt to read “eternal salvation”
into the thought of “signs” in relation to Jesus
ministry in John 3, or elsewhere in John [or the synoptics], can ONLY be seen as a
mis-statement, a mis-teaching, eisegesis [reading into a text something
that is NOT in the text], for
there
is NO such thing in Scripture as eternal
salvation beingdealt with in connection withsigns.
For additional information on the
opening verses of John 3, refer to the
author’s book, Brought
On Abraham’s salvation, see Appendix
IV in this book.)
3) the Four Gospels
Commenting on the preceding and the
way some view the three synoptic gospels in relation to John’s gospel (not
dealing with [Page 82] the same thing as the synoptic gospels), a person CAN’T somehow see the three synoptic gospels
dealing with one message and the Gospel of John
or the Book of Acts dealing with a different
message.
The statement regarding the purpose for the recorded signs
near the close of John’s gospel and the way that Acts
begins, along with continuing internal evidence (signs, etc.), would
illustrate this for anyone willing to accept that which Scripture ALONE has to say.
John’s gospel is built around eight signs which Jesus
performed during His earthly ministry, and the purpose for these signs given in
John 20: 30,
31:
“And many other signs truly did Jesus
in the presence of his disciples, which are not
written in this book:
But these are written, that ye might believe that
Jesus is the Christ, the Son of God; and that believing ye might
have life through his name.”
Five of these eight signs are peculiar to John’s gospel, and
the other three are found in the synoptic gospels. Thus, a person CAN ONLY relate the signs
in John’s gospel (not just the three found in the synoptics, but ALL eight) to EXACTLY the same people and message as seen in the synoptic
gospels - to
These eight signs, recorded in John’s gospel during the Acts period, were recorded for EXACTLY the same purpose that they had
originally been performed, which is clearly stated in John 20: 30, 31.
They had previously been performed during the offer of the
kingdom to Israel and recorded in John’s gospel some years later (evidently between
40-60 A.D.) during the re-offer of the kingdom to Israel in order that the
Jewish people “might believe that Jesus is the Christ, the Son of God, and that
believing” they “might have life through His
name [life
relative to the message being proclaimed life in the kingdom, NOT
eternal life].”
And this is the message seen throughout John’s gospel, leading
into this statement regarding the purpose for these eight signs - again, life in relation to the kingdom, NOT life in relation to eternal verities.
This is EXACTLY the same message previously seen throughout
the three synoptic gospels, in Acts relative to
[Page
83]
4) Answering the Question, Types, Antitypes
NOW, it should be a simple matter to understand and properly
address the question asked at the beginning of this chapter.
The paschal lamb was given to
This lamb had to do with the death of the firstborn; thus, it
had to do with one’s eternal salvation, via death and shed blood (Ex. 11,
12).
John the Baptist, looking upon Jesus in John 1, referred to Him as “the Lamb of
God, which taketh away the sin of the world”
(vv. 29, 36).
Now, again, the question:
If Christ was the Lamb of God [the paschal Lamb], which He was
(1 Cor. 5: 7), and this Lamb was NOT ONLY given to Israel
to be slain BUT the Jewish people were commanded to
slay this Lamb, WHY were they
so spoken against when they did slay this Lamb?
And the answer is quite simple:
Christ was born “King” (Matt. 2: 1, 2), He proclaimed a message to
This can all be seen in Moses striking two Rocks, one in Ex. 17:
6, and the other in (Num. 20: 8-12).
Moses was commanded to strike the Rock in Exodus, but not so with the Rock in Numbers. Moses was commanded to speak e Rock
in Numbers, though he struck it instead.
Two different words are used for “Rock” in the Hebrew text of these two
passages. The word used in Numbers carries the thought of “height” or “elevation,” but not so with the word used in Exodus. When Moses struck the Rock in Exodus, which he was commanded to do, water
came out (“the
waters gushed out, and the streams overflowed” [Ps.
78: 20]).
[Page 84]
Then when he, in disobedience, struck the Rock in Numbers water also came out. And it came out
“abundantly.”
But, for this one act of disobedience, Moses was NOT ONLY denied entrance into
the promised land BUT his leadership was taken from him and given to Joshua.
Moses, who had led the Israelites up to this point, near the end of the forty
years of wandering, was stripped of EVERYTHING because of this ONE act of disobedience.
WHY?
Take this over into the antitype, compare type with antitype,
and the entire matter is easy to see and understand. And, in the process, the
gravity of
And EXACTLY as in the type - though
As well, EXACTLY the same thing happened to them as happened to Moses in
the type.
Moses, because of this one act, was denied entrance into the
promised land, an earthly land (Deut. 34: 1-8);
it was ALL taken away from
him and given to another /others (Joshua and the second generation of
Israelites).
Israel, in the antitype, because of their act, was denied
entrance into the promised land, a heavenly land in this case (Matt. 21: 33-45); it was ALL taken away from them and given to another /others (the one new man “in Christ,”
[i.e., overcoming (Rev.
2: 26; 3: 21)] Christians).
Thus, there is the answer to the question asked at the
beginning of this chapter.
And to properly understand and deal with the answer, note the importance
of referencing and dealing with the types. The types have been given to help
explain the antitypes, something which can be easily seen and illustrated in
this instance.
* *
*
[Page 85]
CHAPTER VII
Continuing In Acts (1)
Continuing from the Gospels
Proclaiming the Same Message
Events
during time covered by the Book of Acts
(from 33 A.D. bout 62 A.D.) centre around the inception of the Church and
re-offer of the kingdom of the heavens to the nation of
The original offer was made during about a three and
one-half-year period, covered by the four gospels.
And the re-offer was made during about twenty-nine succeeding
years, covered by the Book of Acts.
Properly understanding the re-offer of the kingdom in Acts is dependent on properly understanding the
previous offer in the gospels. And properly understanding the previous offer in
the gospels is dependent on properly understanding the place which the kingdom
occupies throughout the Old Testament, beginning with Moses in the opening
chapters of Genesis.
Individuals invariably go wrong in the gospels, leading into
Acts, and in Acts, leading into the epistles, when they attempt to understand
and interpret these parts of Scripture apart from preceding Scripture, apart
from the Old Testament.
And this is the primary reason individuals erroneously attempt
to teach salvation by grace from numerous New Testament passages which have NOTHING to do with this
message (e.g., being brought forth
from above in the account of Nicodemus in John 3 [ref. Ch. V, pp. 4-68, in this book;
also see pp. 92-96 in this chapter], parables in the gospels, signs
in the gospels and Acts, Peter’s message to
the Jews in Jerusalem on the day of Pentecost in Acts
2...).
[Page
86]
Scripture MUST ALWAYS be understood and interpreted in the light of the EXACT wording of the
text, within its contextual setting, NEVER through any type secondary means which either ignores
or does away with the EXACT wording of the text and separates the text from its
contextual setting.
Understanding the
Proclaimed Message
The Old Testament is replete with information concerning BOTH heavenly and earthly promises and
blessings associated with two spheres of the kingdom, the present status of the kingdom, etc. And any type
misunderstanding about the proffered kingdom by the Jewish people throughout
the gospels and Acts could
ONLY have been the result of failure on the part of their religious leaders,
over time.
(Throughout both the offer and the re-offer of the kingdom,
during the time covered by the gospels and Acts,
the Pharisees, with the Pharisaical Scribes - the largest of the religious
sects in
And this would account for the WHY of Jesus’ words in Matt. 23, at
the end of three and one-half years, at the end of the offer of the kingdom to
Note in this chapter where these Jewish religious leaders’
opposition to and antagonism toward both the Messenger and His message had
taken not only themselves but the nation as a whole:
“But woe unto you, scribes and Pharisees, hypocrites!
for ye shut up the kingdom of heaven against men
[‘in front of men,’ i.e., in their presence, in
the presence of the people]: for ye neither go in
yourselves, neither suffer ye them that are
entering to go in...
Wherefore, behold, I send unto you prophets, and
wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
That upon you may come all the righteous blood shed
upon the earth, from the blood of righteous Abel unto the blood of Zacharias
son of Barachias, whom ye slew between the
temple and the altar.
Verily I say unto you, All these things shall come
upon this generation.
[Page 87]
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together,
even as a hen gathereth her chickens under her wings,
and ye would not!
Behold, your house is left unto you desolate.
For I say unto you, Ye shall not see me henceforth,
till ye shall say,
Blessed is he that cometh in the name of the Lord” [vv.
13, 34-39].)
And to fully understand the harshness of Christ’s condemnation
of these religious leaders, matters MUST be taken
back to times preceding the three and one-half-year ministry of Jesus and His
disciples, to times extending back to at least Abraham’s day, covering 2,000 years of Jewish history.
Numerous saints in the Old Testament, looking beyond the
earthly kingdom - in days both before the theocracy and during the theocracy -
manifested an interest in things having to do with the heavenly kingdom. They
took their eyes off the present, and looked out into the future, believing that God would ultimately
bring to pass that which He had promised.
Note, in this respect, Abraham’s walk by faith in Heb. 11: 8-16. Two things stand out above
everything else:
1) The promise of an earthly inheritance.
2) The promise of a better inheritance,
“that is, an heavenly.”
It is clear from verses 10-16 that NOT ONLY did Abraham,
Isaac, and Jacob desire the heavenly inheritance above the earthly, BUT so did many other saints during Old
Testament times (vv. 9, 32-40).
And it is also clear
from passages such as Matt. 8: 11 and Luke 13: 28 that these
saints in the Old Testament who passed through their pilgrim walk, by faith,
looking beyond the earthly inheritance to the heavenly, WILL one day realize this heavenly
inheritance.
Where did these individuals during Old Testament times learn
things?
Many of these individuals lived centuries before the [Holy] Spirit of moved Moses to begin
recording things about a heavenly inheritance and promises (Abraham, five
centuries preceding Moses’ day).
[Page
88]
Yet, they knew about these things and governed their lives accordingly.
Again, where did these Old Testament saints preceding Moses’
day learn these things?
There, of course, is ONLY ONE answer. God could ONLY have made these things known
to them.
Then there are the Jewish people during the 1,500 years
extending from Moses to Christ, a people in possession of Moses’ writings,
progressively coming into possession of more and more revelation over the next
1,000 years.
And for the next 500 to 400 years, though in the diaspora, they were in possession of the complete Old Testament canon.
And, as seen in the latter part of Heb. 11, many of these individuals looked out
ahead to the same thing that many others during days preceding Moses had
looked, beyond the earthly to heavenly promises and blessings.
Thus, over the past 1,500 years of time, God had made know to
the Jewish nation, through Moses, the Psalms,
and the Prophets numerous things about the kingdom which the nation should have
known when John the Baptist appeared on the scene, and subsequently Jesus, the
Twelve, and the Seventy.
The message beginning with John, then Jesus, the Twelve, and
the Seventy - apart from mainly some of the parables - was essentially
delivered apart from any explanation
pertaining to the kingdom itself.
The miraculous signs provided an inseparable and inherent
connection between
The message was, “Repent ye: for the
kingdom of the heaven is at hand.” And this message was accompanied by supernatural signs (e.g., Matt. 4: 17, 23, 24; 8: 1ff, 9: 1ff; 10: 1ff).
And when Peter began the re-offer of the kingdom to the Jews
in
[Page
89]
(Peter, on the day of Pentecost, and
others following, didn’t even have to mention the kingdom, per se. The Jewish
religious leaders already knew what the message was about, which provides the central reason
for the continued opposition and persecution.
And this had all been done, and was continuing to be done, by
individuals who had known / knew Christ’s true identity [Matt. 21: 37, 38a], which
was why they had crucified Him (vv. 38b, 39].
There was ONLY ONE message - whether in the four gospels or in
Acts - which needed NO explanation.
For information on the “signs”
seen throughout the gospels and Acts, refer toAppx. I
in this book, “Signs, Wonders, Miracles.”)
Then, in the re-offer of the kingdom in Acts, certain things about the kingdom formed a part
of the message (e.g., calling
attention to Joel’s prophecy in relation to that which was occurring [ch. 2], or calling attention to that future day when
all will be restored [ch. 3]. And in the re-offer of the kingdom,
particularly up to the time Stephen’s death in chapter
seven, there is a heavy emphasis on the fact that
And there is a simple explanation concerning WHY the message needed NO clarification or explanation.
As previously seen, numerous Old
Testament saints possessed a knowledge of the kingdom proclaimed to
By the same token, the Jewish people at the time of Christ’s
first coming should have possessed the some knowledge about this kingdom. They
should have immediately understood the subject being dealt with and exhibited
the same attitude as numerous Jews preceding them had exhibited relative to
these promises and blessings, going all the way back to Abraham.
[Page
90]
NO explanation should have been needed, particularly for the Jewish people at
Christ’s first coming. ALL of the data surrounding the subject of the message had already been
given.
The data had been given through some thirty or more different
men during a period of about 1,000 years (from Genesis to Malachi).
And the Jewish religious leaders possessed copies of that complete record,
allowing them to study and make this revelation known to the people.
In short, why spend time explaining something that had already
been explained, particularly since the complete explanation required volumes of
data?
This would be similar to Christ’s return and ensuing events in
the Book of Revelation dealt with
in a rather succinct manner.
Why is this?
The whole of Scripture, covering 6,000 years of Man’s Day, has
been building toward this event, but it is dealt with in the final book of
Scripture in a succinct manner.
Again, Why?
The answer is the same as
the reason for the lack of explanation about the kingdom in the camp of Israel
2,000 years ago.
ALL of the data pertaining to Christ’s return, EXACTLY as ALL the data pertaining to the inseparably related kingdom, had already been
given. It was given different places in the same volumes covering the kingdom, extending into
the New Testament.
Thus, anything other than a succinct statement, apart from
explanation, would be entirely unnecessary in the Book of Revelation.
And anything other than a succinct statement - “Repent Ye: for the kingdom of the heavens is at hand” -
apart from explanation, could ONLY have been considered entirely
unnecessary - leaving the Jewish people completely WITHOUT excuse IF the
content of the proclaimed message was NOT already understood - when
John the Baptist appeared on the scene, followed by Jesus, the Twelve and the
Seventy (ref. back to Chapter V in
this book, pp. 70-74).
And, when moving on into Acts
and the re-offer of the kingdom to
[Page
91]
The Jewish religious leaders well knew what the message
involved. They had known this during the original offer; they had known what they were rejecting and Who they
were rejecting and crucifying; and this SAME mindset is carried over into the re-offer of the kingdom in Acts.
BUT, despite their religious leaders’ continued opposition to what was
occurring, thousands of Jews believed the message, particularly during about
the first year or two of the re-offer (e.g., Acts 2: 41, 47; 4: 4; 5: 14; 6: 1, 7).
This though was NOT to continue. The thousands who had believed the message
during this time, or those who believed during succeeding years, represented only a small fraction* of
the complete nation.
[* NOTE: Keep in mind the fact that TRUTH is always found with the minority - never amongst the majority!]
The re-offer of the kingdom was to end the same way that the
previous offer had ended.
The re-offer was to end by the nation once again rejecting the
offer (e.g., note the climactic
rejection by Israel’s religious leaders in Rome at the termination of the
re-offer in Acts 28: 17-29 [cf. Matt. 21: 33-45]), leaving the desolate house where it
remains today and will continue to remain UNTIL that seen in the closing verse
of Matthew chapter twenty-three comes to
pass:
“Behold,
your house is left unto you desolate.
For I say unto you, Ye shall not
see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord” (vv. 38, 39).
(Note that THIS, of necessity, leaves
ALL Jews in ALL subsequent generations occupying EXACTLY the same position as
Jews at the time of Christ’s first coming. The passage of generations means NOTHTING in this respect [cf. Zech. 12:
10, “whom they have
pierced”].
Also note where THIS leaves ALL Christians today, where it leaves the present recipients
of the message pertaining to the heavenly sphere of the kingdom.
Individuals during O.T. days, even apart from Moses’ writings,
knew things that so many Christians today DON’T seem to have any understanding
of at all, though Christians today are NOT ONLY in possession of Moses’ writings, BUT
the Psalms, the Prophets and theN.T. as well, providing even MORE explanatory
data.)
“Repent Ye,” “Repent, and Be Baptized”
The message proclaimed to
“Repent ye [a plural
pronoun, the entire nation]: for the kingdom of the heavens is at hand...
Then went out to him
And were baptized of him in
This is the same message that was continued by Jesus, the Twelve,
and the Seventy, with the results - because of Israel’s religious leaders - increasingly moving more toward the
Cross than toward the crown, the proffered kingdom (Matt. 4: 17ff; 10: 1ff; Luke 10: 1ff).
Then, the continuing message in the re-offer of the kingdom is
seen beginning in Acts chapter
two.
The message was the same as before, with similar attendant results:
“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...
Then they that gladly received his word were
baptized: and the same day there were added unto them about three
thousand souls” (vv. 38, 41).
However, particularly during the first year or two of the re-offer
of the kingdom, prior to the call for repentance and baptism, the message
usually dealt heavily on how the previous offer in the gospel accounts had
ended.
The Jewish people had previously rejected NOT ONLY the message BUT the Messenger as well. And, rejecting
the Messenger, they had cried out for His crucifixion, ascribing allegiance to
a pagan Gentile king in the process. They had rejected “the Prince of
life” (Acts 3: 15), choosing in His place what could only be the opposite, a prince associated with death.
Thus, in the re-offer of the kingdom, preceding the call for
repentance and baptism, the Jewish people’s attention was usually directed
toward that which the nation had done, along with the [Page
93] fact that God
raised the One Whom Israel had crucified from the dead, placing Him at His
right hand, UNTIL... (e.g., Acts 2: 14-36; 3: 12-21; 4: 8-22; 5: 29-33; 6: 8-14; 7: 51-54).
In this respect, the subsequent message in Acts, though dealt with in a different manner, was
THE SAME.
The SAME kingdom was in view, the SAME offer was being
continued, and the SAME message was being proclaimed - national repentance, followed by baptism.
There was absolutely NO difference, there COULDN’T have been.
1) Repentance
National repentance was required because of centuries of
covenantal disobedience, dating, in one respect, all the way back to the
inception of the nation during Moses’ day, over fourteen centuries earlier.
(Covenantal disobedience had to do with a failure to keep the
terms the covenant given through Moses at Sinai.
This covenant [a conditional
covenant], dependent on the previous Abrahamic covenant [an unconditional
covenant], had to do with the the rules and regulations governing the Jewish people
within the theocracy.
Note Lev. 26 and Deut. 28 with respect to God’s promises and warnings
concerning what He would do IF Israel kept the covenant on the
one hand OR what He would do IF Israel failed to keep the
covenant the other hand [Lev. 26: 1ff, 14ff,. Deut. 28: 1ff, 15ff].)
And, because of continued disobedience, not keeping the
covenant - which God, in His longsuffering, allowed to continue for centuries -
God eventually uprooted His people from their land (a land unconditionally
given to the descendants of Abraham, Isaac, and Jacob in the previous Abrahamic
covenant), and drove them out among the nations to effect repentance through Gentile persecution (the Assyrian
and Babylonion captivities, about 722 605 B.C.
respectively).
But, though a remnant was back in the land when Christ came
the first time, national repentance was far from 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.
[Page 94]
(The Greek word for “repent” is
metanoia, or the verb form, metanoeo. These are compound words - meta prefixed to noia and noeo.
The primary meaning of meta is “with.” But prefixed to noia [meaning
“mind,” equivalent to “nous” (transliterated from the Greek word nous)], or noeo [meaning “to
think”], meta [in metanoial -
doing something “with” the mind - takes on the
thought of “changing” one’s mind.
Thus, metanoia and metanoeo mean, “to change one’s mind, one’s thinking.” Other things
[turning from sin, etc.] are subsequent to and emanate from
repentance, or things such as
“godly sorrow” can effect repentance [2 Cor. 7: 10; cf.
Jonah 3: 9,
10; Matt.
12: 41].)
1) Baptism
To understand how baptism, preceded by repentance, fits into the
matter, note the typology involved at the beginning of the account of Jesus’
response to Nicodemus in John 3: 1ff.
The subject at hand in Christ’s dealings with Nicodemus had to
do with signs in relation to the
message being proclaimed, which was the proffered kingdom, NOT eternal life (though eternal
life [dealt with in relation to the kingdom first and foremost] is dealt with
later in the discourse [vv. 14-16; ref.
Ch. V, pp. 64-68, in this book]
Christ’s two opening statements to Nicodemus could ONLY have drawn from a large section of Israeli
history, extending from the
This is something which Nicodemus would have been quite familiar
with, though he wasn’t able to properly relate Christ’s statements to this part
of Israeli history.
And this would account for Christ’s sharp rebuke later in the
conversation, when this become quite apparent:
“Art thou a master in
In this respect, note Jesus’ statement back in verse five, explaining that which He had opened
with in verse three.
And an understanding of this will explain why the message of
the kingdom to
[Page
95]
“Verily,
verily, I say unto thee,
Except a man be born of water and of the Spirit [Gk., ‘Except a man be born (brought forth) out of water and Spirit’], he cannot enter into the
(The construction of the Greek text of John 3: 5 requires that both
“water” and “Spirit”
be understood the SAME way - either
both in a literal sense or both in a figurative sense. “Water” CANNOT be understood one way and “Spirit”
another [this mistake is often made, erroneously translating, “water, even spirit”].)
Then, the type, beginning in Exodus chapter fourteen, opens John 3: 3,
5 to one’s understanding.
a) Out of Water
There is really NO way
that Nicodemus could have associated Christ’s statements in John 3: 3, 5
with the events back in Exodus chapter
twelve - the Passover (which would have related Christ’s statement
to that foreshadowed by events on day one in Gen.
1 [vv. 2b-5]).
The Passover, the first of seven Jewish festivals given to the
Israelites under Moses (cf. Lev.
23: 1ff),
had to do with events which Nicodemus would have known that the nation had
kept, which Israel had been observing year after year, over centuries of time.
And, being among
The conversation between Christ and Nicodemus in John 3: 1ff could ONLY have been a conversation between Christ and a person who had
already experienced the death of the firstborn, as seen in Ex. 12:
1ff.
And, beyond this, according to the things clearly seen and
stated in both the text and context, the subject matter had to do with the Jewish people and the kingdom (a people who could ONLY be viewed as
already saved, having availed themselves of the blood
of slain paschal lambs, with the firstborn having died vicariously).
The opening part of this conversation could NOT possibly have had anything
to do with eternal salvation, which, of necessity, would have related to the events
of Exodus chapter twelve.
That to which Jesus referred could ONLY be seen in the type as
having to do with events beyond the Passover in Ex. 12: 1ff. It [Page 96] could ONLY have been understood as having to do with a continued Divine work beyond that
foreshadowed by the events of day one in Genesis chapter one. It could ONLY have been understood as having to do with that seen throughout
days two through six - a continued bringing forth from above, with a goal in view.
In the original type in Gen. 1: 1 - 2: 3, this goal is seen as a seventh day rest.
In the type beginning in Exodus chapter twelve, this goal is seen as realizing an inheritance in another land, within a theocracy.
And both types point to different facets of EXACTLY the same thing occurring
during EXACTLY the same time - events during the
1,000-year Messianic Era, which will be the seventh millennium, following six
millenniums of Divine restorative work.
Born out of water from John 3: 5, in the type beginning in Exodus chapter twelve, can ONLY have to do with
the symbolism seen in the
The Israelites (who had experienced the death of the firstborn
were then taken down into the Sea, symbolizing burial following death (taken down into the place of death)
and raised up out of the Sea, symbolizing resurrection (raised up out of the place of death) and placed on the
eastern banks of the Sea (Ex. 12-15).
They stood on the eastern banks of the Sea through supernatural means, wherein resurrection power was exhibited. And they stood
in this position with a view to an inheritance in another land within a theocracy.
The Israelites, passing through the Sea, had gone down into the place of death. ONLY the dead are to be
buried, and
the death or the firstborn had just
occurred.
Thus, a burial MUST also occur. But beyond burial, with a vicarious death of the
firstborn, there MUST also be a
resurrection.
The Israelites, following the death of the firstborn,
possessed spiritual life. Thus, they had to be raised from the place of death to walk “in newness of life” - something having to do with the spiritual man ALONE, for this
resurrection has NOTHING to do with the
man of flesh. He is to be left in the place of death.
This is pictured during the present dispensation through the
act of baptism. A person (a [regenerate] Christian) having experienced the [Page 97] death of the firstborn vicariously
(through the blood of the Paschal Lamb Who died in his stead) is placed down in
the waters. He then, within the symbolism involved, finds himself in the place of death, beneath the waters.
But, because the One providing the vicarious death conquered
death, the Christian can be removed from the waters and find himself the position of having
been raised with Christ (Col. 2: 12; 3: 1ff).
And in this position - wrought through supernatural, resurrection power - the Christian is to walk “in newness of life” (Rom.
4), with a view to an inheritance in another land, within a theocracy. It is going
down into the place of death because of the death of the firstborn, and it is
rising from this place, as Christ was raised, because the person possesses
spiritual life. And this rising has to do with the spiritual man ALONE,
for, again, this resurrection has NOTHING to do
with the man of flesh.
He is to be left in the place of death.
b) Out of Spirit
In John 3: 5, Christ NOT ONLY referred to a birth (a bringing forth) out
of water in the preceding respect, BUT He also referred to a birth (a
bringing forth) out of Spirit as well.
Note the order: “Out of Water,” THEN, “Out of Spirit,” which would be completely out of line with ANY
thought that eternal salvation is the subject in these opening verses of John 3.
(In eternal salvation, a work of the [Holy] Spirit MUST precede an
individual’s passage through the waters, MUST precede his passage through the place of death, NOT
follow, as in John 3: 5. The Spirit MUST FIRST move [Gen. 1: 2b],
performing a regenerating work in the individual, a passage “from death unto life” [John
5: 24].
Or, another way of stating the matter,
in eternal salvation, the death of the firstborn MUST precede that
foreshadowed by the
In the type, this bringing forth out of Spirit is seen through
the Israelites, on the eastern banks of the Sea - beyond their passage through
the waters of the sea, typifying baptism - being led by a pillar of cloud by
day and a pillar of fire by night, as they moved toward an inheritance in another land, within a theocracy.
[Page 98]
And the antitype is evident. A Christian, raised from the waters to walk “in newness of life,” has the indwelling [Holy] Spirit to lead him into all truth, as
he moves toward an inheritance in another land within a theocracy.
There MUST be a resurrection in view. Then, the one
raised from the place of death MUST follow the man of spirit, allowing the [Holy] Spirit to fill and lead him throughout his pilgrim journey (cf.
Eph. 5: 18, 19; Col. 3: 16).
And the entire matter rests upon that initially seen and set
forth in an unchangeable fashion in Gen. 1: 2b-25 -
the ruined creation removed from its watery grave and completely
restored over six days time by means of a work of the [Holy] Spirit throughout
There MUST be an initial bringing forth from above (a passing “from death
unto life” [Gen. 1: 2b -5; cf. John
5: 24; Eph.
2: 1, 5]); then there MUST be a continued bringing forth from above (Gen. 1: 6-25).
And John 3: 3-5 deals with the two aspects of the
latter, NOT with the one aspect of the former, which is EXACTLY what is seen in
the message to
Concluding Thoughts:
Any way that the matter of John 3: 33 is viewed, SOLELY from a
Scriptural standpoint, ONLY saved individuals con possibly be in view, many notwithstanding.
The passage takes one back 1,500 years, from John’s day to
Moses’ day. And, referencing Moses’ day, the passage has to do with events following the death of the
firstborn in Ex. 12, NOT to events beginning with the death of the firstborn.
And, whether Jews at the time of and for a number of years
following Christ’s first coming (with the proffered kingdom in view) or the one new man “in Christ” since that time (with the same proffered kingdom in view), ONLY saved individuals can possibly be
in view.
It was saved Jews being offered the kingdom throughout time
covered by the gospels and Acts, and it was
/ is Christians being offered the kingdom throughout the latter part of Acts and the epistles, extending into the
present day and time.
* *
*
[Page 99]
CHAPTER VIII
Continuing In Acts (2)
A New Repository for the Kingdom
The Kingdom, to the Jew First, Also
to the Gentile
(The first part of this chapter will deal with the importance
of understanding EXACTLY what happened in Acts 2
- the foundational chapter for events throughout Acts
- which is part and parcel with understanding the distinction between two Greek
words for “fill,” used the opening four verses.
And understanding the difference between these two words,
having to do with a peculiarity existing during the Acts
period, is fundamental and primary to understanding various things about this
period [along with certain things about Jewish history, the Tribulation, and
the Messianic Era].
Then, the latter part of the chapter will deal with other
peculiarities existing during this period, apart from which NEITHER Acts NOR the epistles written both during and
after this time can be properly understood.)
On the day of Pentecost, 33 A.D., one
hundred twenty believers were waiting in a house in
(Note the significance of the number one hundred twenty [10X12], particularly contextually. “Ten” is the number of numerical completeness, “twelve”
is the number of governmental perfection.
Christ has just spent “forty”
post-resurrection days instructing disciples in things pertaining to “the
[Page 100]
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 Holy Spirit” (literal
rendering of the promise in Acts 1: 5 [cf. Matt. 3: 11, lit., immersion “in water,” “in Holy
Spirit,” and “in fire”]):
“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: 24).
As seen, the promise concerning the [Holy] Spirit being sent in Acts 1:
5 had to do with an immersion in the Spirit; and that promise was fulfilled in Acts
2: 2 (the house filled, those inside immersed).
Then these disciples were also correspondingly filled with the [Holy] Spirit (v.
4). And this can be seen occurring at subsequent times in other
parts of the Book of Acts as
well (e.g., 10: 45;
11: 15, 16; cf. 9:
17, 18; 13: 9).
A two-fold experience of the nature seen in Acts 2: 2-4 though 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 [Holy] Spirit ALWAYS occurs at the point of salvation (1 Cor. 12: 13), and “a filling” with the [Holy] Spirit is ALWAYS a subsequent experience, progressively
occurring over time (having to do with maturity in the faith, wrought through an assimilation of the Word [cf. Eph. 5: 18-20; Col. 3: 16, 17]).
(Note that NEITHER immersion in the Spirit, occurring at the time of one’s
salvation, NOR the subsequent filling
with the Spirit can have anything to do with one’s salvation experience
per se.
If either had to do with one’s salvation, then salvation could
ONLY be seen occurring different ways in
different dispensations, for, throughout the three dispensations during Man’s
Day - Gentile, Jewish, Christian - immersion in the [Holy] Spirit is something peculiar to the
present [Christian] dispensation.
The means which God uses to restore ruined man were
SET in the opening chapters of Genesis and can NEVER change. Thus, to see either the [Page 101] immersion in the Spirit or a filling with the Spirit having to do with one’s presently
possessed salvation today is an impossibility.
The immersion in the [Holy] Spirit has to do with the
new creation “in Christ,” [cf. 2 Cor. 5: 17; Gal. 3: 26-29], which, again, has NOTHING to do with one’s
presently possessed salvation; and
the filling with the [Holy] Spirit,
haaving to do with dwelling in the Word - an eating of
His flesh and a drinking of His blood [cf. John
6: 53-56;
Eph. 5: 18-20; Col. 3:16, 17] - has to do with something subsequent to the
immersion in the Spirit, with the continuing process of salvation, the
salvation of the soul.
And, though one’s eternal salvation always remains in view, the
central subject in the whole of the matter, as seen in Scripture, is ALWAYS
upon the continuing part of salvation, which has to do with the coming
Thus, the immersion IN the Spirit and the filling WITH the [Holy] Spirit NEVER occurred at the same time
today, as in the first two
chapters Acts and several other parts of the
book. And there is a clearly revealed reason why these differences exist in Scripture.
In short, one experience (a filling with the Spirit, as seen
in Acts chapter two) is seen ONLY DURING the time when the kingdom
was being offered / re-offered to Israel; and the
other (on immersion in the Spirit) is seen DURING the re-offer as well, but this experience CONTINUES FOLLOWING this
time.
The emphasis in Acts
chapter two is on
Acts chapter two records the beginning of a re-offer of the
kingdom of the heavens to
And the immersion in and the filling with the [Holy] Spirit which were brought
to pass on this day had to do with two things:
1) The beginning of the Church (an immersion in the [Holy] Spirit).
2) A beginning fulfilment of Joel’s prophecy (a filling with the [Holy] Spirit).
[Page
102]
A filling with the [Holy] 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 being re-offered to
Israel (from 33 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 fulfilment of this prophecy has been set aside UNTIL that time
when God once again resumes His dealings with Israel.
Two Explanatory Greek Words
Though Christians experience an
immersion in and a filling with the Spirit throughout the present dispensation, there are marked differences when
these experiences are viewed in the light of a beginning fulfilment of Joel’s
prophecy in Acts chapter two. The latter 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 Eph. 5:
18 (for Christians today).
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 Eph. 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 to or a conclusion of something being attained.
This is the word, for example, which is used referring to
John was the forerunner of the Messiah. He was the one who
initially appeared to
[Page
103]
And note the terminal point - the kingdom WAS AT HAND - [for its King was then bodily present]. 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 for “filled” is used five times in the Book of Acts
referring to individuals being filled with the Spirit.
The first occurrence has to do with events on the day of
Pentecost [4: 31]); the second has to do with
Peter addressing the Sanhedrin (4: 8), the third has to do with individuals collectively (as on the day
of Pentecost [4: 31]); and the fourth and fifth have to do with
Paul, following his conversion on the Damascus road (9:17;
13: 9). In the first three occurrences, where a filling
with 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 (2: 43; 4: 14-16). That is, a re-offer of the kingdom to
And the re-offer of the kingdom is continued in the fourth and occurrences of the word, following Paul being
introduced in the book.
When Israel - [after their apostasy] - had reached a climactic point in the nation’s rejection of the kingdom
in Acts 7: 54ff
(similar to the climactic point which the nation reached in the original offer
[Matt. 12: 22ff]), Paul (Saul) appears in the book for the first time (Acts 7: 58), the Samaritans from Acts 1: 8 appear in the book for the first time (Acts 8: 5), and
Paul was subsequently set apart 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 - [“concerning the
“But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto me both in
[* NOTE: The commission Paul received, “concerning the
Peter’s commission was primarily for Jews: and “the KINGDOM”
is one and this SAME Messianic Kingdom
for
both Jews and Gentiles when Messiah’s reign is on this EARTH for 1,000 years.
To say this promised (Ps. 2: 8) “kingdom” is ‘IN HEAVEN’! is misleading, hyper
dispensational, and contrary to all overcomers’ promises (Rev. 2: 25-27; Rev. 3: 21a. Cf. 1 Cor. 6: 9ff.; 9: 24 - 10: 11; Eph. 5: 5, R.V. etc.]
Paul was the one called to carry this
message to the latter group (Rom. 11: 13; Gal. 2: 7, [8]). 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
The fact that the offer was still open
to
The order in Rom. 1: 16, in accord with Acts 1: 8, was “to the
Jew first, and also to the Greek [Gentile]” (cf. Rom. 2: 9, 10); and
Paul didn’t, he couldn’t, violate this order (note that the Book Romans was evidently written near the end, though
within the approximately twenty-nine-year period in which the kingdom the
heavens was re-offered to Israel).
2) Pleroo
The word Pleroo though, used for being filled with the Spirit in Eph. 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, to the fulfilment of something, such as “time,” etc. (e.g., Acts 7: 23, 30); but the use of pleroo in Eph. 5: 18 is NOT connected with Joel’s prophecy. The Holy Spirit
previously used pimplemi for that
purpose, at a time when the fulfilment 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 [same as in Eph. 5: 18], referring to the house where the one hundred
twenty disciples - [i.e., “…both Jews
and proselytes*…”
(Acts 2: 10b,
R.V.).] - were waiting being filled by “a rushing
mighty wind”; but the Spirit of God changed words when He wanted to reveal
that those inside that house had been “filled”
with the Spirit in verse four, having to do with Joel’s prophecy.
[* Proselyte: “One who
has come over from one religion or opinion to another: a convert esp. one who
left the heathen and joined a Jewish community:” (Dict. def.).]
Here He used pimplemi, and He continued to use pimplemi for this purpose [or a cognate, pleres (6: 3, 5, 8; 7: 55; 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
fulfilment of Joel’s
prophecy; and the Spirit later used pleroo to describe His filling work APART FROM the fulfilment of Joel’s prophecy.
[Page 105]
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 some twenty-nine 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 both during the
latter part of and immediately following this period].)
A Twenty-Nine-Year, One-of-a-Kind, Time
The Acts period is a
twenty-nine-year, one-of-a-kind, time. There was NOTHING like it EITHER before this time
OR after this time.
And certain existing conditions, peculiar to this time, MUST
be understood, else the Book ofActs
CANNOT be properly understood.
As well, a number of the epistles were written during this
time, and EXACTLY the same thing can be said about properly understanding
certain things in these epistles, along with the epistles following this time.
The epistles, Acts, the
gospels, and the Old Testament are ALL inseparably related, one to the other. The gospels flow
out of the Old Testament, Acts out of the
gospels, and the epistles out of Acts.
Fail to properly understand that which precedes and it is
simply NOT possible to properly understand that which follows.
1) Beginning
- the Church, - [consisting of both Jews and Gentiles and the]- the Re-offer of the Kingdom
Acts chapter two is one of those pivotal chapters in Scripture. Go right
here and you have the proper, God-provided information - the proper building
blocks - to move on through Acts into the
epistles.
BUT, go wrong here...
This chapter begins by bringing the one new man “in Christ,”
the Church, into
existence (vv. 1, 2). And this new entity was immediately
empowered (vv. 3,
4) to begin re-offering the kingdom [Page
106] to
Prior to this time there was NO new man, ONLY
This new man, the Church, had previously been both mentioned and alluded to (Matt. 16: 18; 21: 43). As well, the Church had previously been seen in the parables (Matt. 13: 1-33; 24: 40 - 25: 30).
Or, going back to the Old Testament foundational material the
Church had previously been seen in the types, beginning with Eve in Gen. 2 (cf. Gen. 5, 24, 41; Ex. 2; Ruth 3, 4).
BUT NOW, in the very opening scene in Acts
chapter two, immediately preceding the beginning of the re-offer of the kingdom
to
And those initially comprising the Church, the one hundred and
twenty disciples, were in a position to do this because the Church was the entity NOW the repository of the heavenly [and millennial] promises and blessings
previously offered to,
rejected by, and
taken from [apostate*] Israel (Matt. 21: 33-45; cf.
1 Peter 2: 9,
10).
[*See Numbers
14: 20-23;
cf.
And this newly formed and empowered entity immediately began the task at hand (vv. 4bff).
(Things erroneously taught at this opening place in the Book
of Acts have taken many different forms over
the years, which could be somewhat categorized in two realms:
1. The Church not beginning until
mid-Acts [usually seen as Acts 13], or not
beginning until the end of Acts [Acts 28].
2. Those properly understanding that
the Church began [its commission] in Acts 2, then
seeing God dealing with a growing Jewish Church during the opening years [until
Acts 10], then with a combined Jewish and
Gentile Church during the remainder of Acts.
On thoughts of attempting to see the Church NOT
beginning UNTIL near the middle
or at the end of Acts, a MAJOR, insurmountable problem
would immediately be seen. The
kingdom had been taken from Israel, with a view to the one new man being brought into existence as the
repository of the kingdom, the one who could NOW bring forth fruit where
[apostate] Israel had previously failed [cf. Matt.
21: 33-45; 1 Peter 2: 9, 10].
[Page
107]
And IF this new man - the one NOW in possession of
the heavenly promises and blessings - was NOT present at the beginning of Acts 2, the re-offer of the kingdom to
Infact, there could NOT have been a re-offer UNTIL
well after Stephen’s death in chapter seven, the
dispersion of believing Jews in chapter eight, Paul’s
conversion in chapter nine, and the onset of his ministry in the latter
part of chapter 11.
And, of course, it is a simple matter
to see that the re-offer of the kingdom to
Also, in this respect, note that
Though a parallel exists between
events in the gospels [during the offer of the kingdom] and events in Acts (during the re-offer of the kingdom] - events
preceding, then following, those in Matt. 12; and events preceding, then following, those in
Acts 7 -
the Church NO more came the center of attention after events in Acts 7 than it had previously become the center
of attention in the gospels after events in Matt.
12.
Whether in the gospels or in Acts,
And the preceding can easily be shown from a correct outlook
on the book, beginning with events on the day of Pentecost in chapter two.
Then, thoughts about seeing God dealing with a growing Jewish Church
throughout the first ten chapters of Acts,
and a combined Jewish and
On the day of Pentecost in 33 A.D., Jerusalem was filled with
Jews from the diaspora, from “every nation under heaven,” in Jerusalem to keep the feast of
Pentecost - the second of three Jewish festivals which Jewish males were
required to be present in Jerusalem to observe (Unleavened Bread, Pentecost,
and Tabernacles [Lev. 23: 14-17]). Josephus, a first-century historian, states
that it was not uncommon to have as many as 2,000,000 Jews in
[Page
108]
And these Jews, from all the different nations (sixteen
nations are mentioned in vv. 9-11, though
that number could ONLY have been
representative [for there were Jews present “from every nation under heaven”]), began to hear the message
pertaining to the re-offer of the kingdom from one hundred twenty individuals
who, prior to that day, had no knowledge of these different languages.
But here they were, speaking ALL of these languages,
possibly as many as one hundred and
twenty different languages, maybe even more.
They had been [commissioned
and] empowered by the [Holy] Spirit to proclaim the message at hand in these different Gentile languages.
(This event - speaking in other languages, without a prior
knowledge of these languages - evidently has a counterpart in both Jewish
history and prophecy.
Some eight hundred years before this time, God had commanded
Jonah to go to
Or, note the antitype of that event, which has to do with
When the 144,000 Jews proclaim the gospel of the kingdom to
the Gentiles worldwide during the last half of the Tribulation, how will they
be able to do this, not knowing the languages of these different nations?
Then when the entire Jewish nation carries God’s message to
the various Gentile nations worldwide during the succeeding Millennium, how
will they be able to do this, not knowing the languages of these different
nations?
[It is sometimes taught, based mainly on an incorrect understanding
of Zeph. 3: 9 (translate
“purity of lips” rather than “a pure language,” KJV; cf. NASB, NIV), that
there will be one common, worldwide language during the Millennium.
Suffice it to say that such would be contrary to a number of
things in Scripture, beginning with Gen. 11 in association with the subject at hand - with
Jewish evangels going worldwide, to the nations, in that coming day.
Note Zech. 8: 23 in this
respect]:
[Page
109]
“Thus saith the LORD of hosts; In those days it
shall come to pass, that ten men shall take hold
out of all 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.”
A proper knowledge of that which
occurred in Jerusalem in Acts 2, immediately
following the [Holy] Spirit empowering the one new man for the task at hand will provide the
answer for all three of the preceding times, times when this has occurred in
the past and will occur again yet future.
For additional information on the preceding, refer to the
author’s book on Jonah, O Sleeper! Arise, Call!)
The Jews hearing these men speaking in
all these different languages had NO understanding of what was happening.
They were “amazed,”
“confounded,” they “marvelled, “ for they knew that these ordinary Jews,
Galilaeans, [and “proselytes”] were incapable, within their own
power, of doing that which was being done (vv.
4b-12).
Others though, mocking, accused these men of drunkenness (vv. 13-15).
Then Peter, standing up with the other eleven disciples,
evidently singled out of the larger group, began to explain this supernatural
phenomenon, using Joel’s prophecy - “this is that which was spoken by the prophet Joel...” (vv.
16-21),
referring to the latter part of Joel 2, which is Messianic in its scope of fulfilment.
Joel’s prophecy was beginning to be fulfilled and could have
been realized in its fulness had the Jewish nation heeded the message and done
that which had previously been stated by John, Jesus, the Twelve, and the
Seventy in the gospels, or what Peter would go on to state at the end of this
message in Acts.
Peter then spent the larger part of his message dealing with
fact that
[PAGE
110]
2) The Question, the Answer, Ensuing Results
Then, a company of the Jews “pricked in their heart [Gk. “stunned,” “smitten” (to the very core of their being, with strong emotionalism involved)]
... said
unto Peter and to the rest of the apostles”:
“Men and brethren, what shall we do?” (v.
37b).
And Peter told them EXACTLY what they MUST do:
“Repent, and be baptized everyone of you in the name of Jesus Christ
for the remission of sins, and ye shall receive
the gift of the Holy Ghost.
For the promise is unto you, and to your
children, and to all that are afar off, even as many as the Lord our God shall call.
And with many other words did he testify and exhort, saying,
Save yourselves from this untoward [‘unjust’] generation” (vv. 38b-40).
The message at the beginning of the re-offer of the kingdom to
The kingdom had originally been offered to the nation which
had been the repository of the kingdom since the inception of the nation during
Moses’ day.
And the matter can be carried to a time behind that to
Abraham’s day (500 years earlier), and behind that in the loins c Abraham, to Shem,
then all the way back to Adam, 2,000 years, preceding Abraham.
The matter is specifically singled out and stated relative to
Abraham and his progeny through Isaac, Jacob, his twelve sons, and their
descendants (Gen. 12: 1-3; 22: 17, 18; 26: 3-5; 28: 3, 4).
Then, moving back through the loins of Abraham, nine
generations prior to Abraham, Shem is the ONLY one of Noah’s three sons said to have a God - “Blessed be
the Lord, the God of Shem” (Gen. 9: 26) - with Israel, a descendant of Shem through Abraham, Isaac,
Jacob, and his twelve sons, the only nation later said to have a God (e.g., Gen. 33: 20; Ex. 5: 1; Deut. 33: 26).
To understand how Shem could be seen as the repository of heavenly
promises and blessings in relation to the kingdom, take the matter back to
Adam.
[Page 111]
Adam had been created to take the kingdom from the
disqualified incumbent ruler (Satan) and, with Eve at his side, rule the
kingdom. Thus, Adam, the first man, was the original repository of the kingdom
(Gen. 1: 26-28).
But Adam, through sin, was disqualified, though he could ONLY have retained his
status relative to the kingdom - the reason for his creation, his very existence, and, as
well the reason for his fall.
Had this - Adam’s position as repository of the kingdom - been
taken from him at this time, man could NEVER realize the reason for his creation in the beginning,
or the reason for salvation today.
Had this been taken away, man would be FOREVER estranged from the kingdom, Satan would CONTINUE to rule
indefinitely, there could be NO second Man, the last Adam Who would one day take the kingdom, as
seen in Rev. 11: 15.
A Saviour could one day make His appearance, BUT, even IF He appeared as the second Man, the last Adam, there could be NO kingdom involved, with man’s salvation completely
disconnected from the reason for his creation.
(In actuality, to see and understand different
things about the existence of such a situation, all a person has to do is look at HOW the salvation message is
invariably being taught through much of Christendom today.
Within this message, though the “how” of the message [how to be saved] may be
essentially correct, there is invariably NOTHING about relating a person’s salvation
first and foremost to the kingdom, in line with NOT ONLY the reason for man’s
creation and subsequent fall in the beginning BUT the septenary structure upon
which ALL Scripture rests as well, also set forth at the beginning.)
Thus, beginning with Adam, it is a simple matter to see and
understand how Shem (within the lineage from Adam to Abraham) could be the
repository of the kingdom.
Or taking the matter on down to Abraham, Isaac, Jacob, his
twelve sons, and their progeny, it is then a simple matter to understand how
It all began with Adam and
can be traced from that point through the genealogies in Genesis and Exodus, from Adam to covering about 2, 500 years of human history.
[Page
112]
This is what was taken from
And, with the beginning of the re-offer on the day of
Pentecost in Acts chapter two,
note the results on that and subsequent days:
“Then they that gladly received his word were baptized: and the same
day there were added unto them about three thousand souls.
And they continued steadfastly in the apostles’ doctrine and
fellowship, and in breaking of bread, and in prayers.
And fear came upon every soul: and many
wonders and signs were done by the apostles.
And all that believed were together, and had all
things common;
And sold their possessions and goods, and parted
them to all men as every man had need.
And they, continuing daily with one accord in
the temple, and breaking bread from house to
house, did eat their meat with gladness and
singleness of heart,
Praising God, and having favour with all the
people. And the Lord added to the church daily
such as should be saved” (vv. 41-47).
About three thousand responded to the message on that day (v. 41), along with others in subsequent
days (v. 47). And during the first year or two,
up to the time of Stephen’s message before the Sanhedrin and subsequent death
at the hands of those comprising this high council, thousands more had
responded to the message, even many of the priests had believed (4: 4; 5: 14; 6: 1, 7).
3) Distinctions, Terms Used
Before the twenty-nine-year Acts period (in the gospels), the message pertaining to the
kingdom was to the Jew ALONE (Matt.
10: 5-8). After this time (in the epistles), the message was to the one new man “in Christ”
ALONE (Eph. 3: 1-6; Heb. 2: 3, 4; 1 Peter 2: 9, 10).
BUT, during the Acts period - with
the Church called into existence at the very beginning of this time, and with saved
Gentiles subsequently being added to the Church (Acts 10ff) - the message was to BOTH, BUT with the Jew holding priority (Rom.
1: 16; 2: 9, 10).
[Page
113]
Jews being saved during this time (e.g., the 3,000 and 5,000 in Acts 2, 4), contrary
to common belief, DID NOT become part of the previously newly formed Church.
Rather, they became part of those Jews saved during the original offer of the
kingdom, during the previous ministries of John, Jesus, the Twelve, and the
seventy in the gospels.
And the salvation of these Jews [whether in the gospels or in Acts] had to do with a deliverance from an
unbelieving, unjust nation, with the kingdom in view (Acts 2: 40,
43), NOT with eternal salvation.
(Most widely used English translations
are misleading in the previous respect when translating Acts 2: 41, 47. The translators too often incorporated interpretation in their translation of both verses,
leaving the impression that believing Jews, beginning on the day of Pentecost,
were added to the one hundred twenty proclaiming the message [e.g., “added to them,” “added
to the Church”].
This part of the text in v.
41 should literally read, “...and in that day there were added about three thousand souls.”
And, in v. 47,
continuing from v.
41, this part of the text should literally
read, “But the Lord, day
by day, was adding to the ones being saved.”
Those being saved in v. 41 [saved from this unjust generation, NOT
saved
relative to eternal life] were added to the numbers previously saved, i.e., to those saved during the offer of
the kingdom back in the gospels; and those continuing to be saved in v. 47 were
added to the members of all who had previously believed [in the gospels and in Acts]. This is where a MAJOR mistake is
invariably made at the outset [aided in no small part by interpretative mistranslations]. Jews believing the
message are erroneously looked upon as being added to the newly named Church,
with the Church growing by leaps and bounds, particularly during the first year
or two [up to Acts 7, the stoning of
Stephen].
However, that CAN’T possibly be what occurred.
The kingdom was being re-offered to
WHAT type re-offer of the kingdom would exist IF Jews being saved in Acts became members of the Church [which, becoming
part of the [Page
114] Church, the one new man, a
new creation “in Christ,” would have removed them from the Jewish
nation]? Also note, in this respect, that Jews previously saved in the gospels
would have remained estranged from the Church, remaining among those comprising
the old creation in Jacob [Isa.
43: 1],
producing a schism in the nation relative to the offer and re-offer.
A separation of this nature would
exist between two groups of Jews relative to the same message pertaining to the
same kingdom - an impossibility.
NO! Jews saved in Acts, during the
re-offer of the kingdom could ONLY be added to those who had previously been saved in the gospel, NOT added
to the newly formed Church.
Any outlook on the matter other than the preceding would make
NO sense whatsoever!)
Then, to further clarify the preceding, there is the use of
terms during the Acts period, which
would be out of place following this period (e.g., the word, “Church”
[Gk., ekklesia, meaning, “called out”], is used a number of times
referring to saved Jews, NOT to one new man “in Christ,” as
in Acts 7: 38 [e.g., Acts 2: 47, if authentic; better manuscripts
omit the word for “Church,” omit ekklesia, in this text; cf.
5: 11; 8: 1, 3; 9: 31; 1 Cor. 15: 9; Gal. 1: 13]).
Also during this time, “Gentile” is often used relative to saved Gentiles to distinguish them from saved Jews (e.g., Rom. 1: 16; 2: 9, 10).
Note in the preceding respect, that Paul, before his conversion was the great
persecutor of “the Church.”
However, this CAN’T be
referring to the Church made up of the one new man “in Christ,” as seen following the Acts period, or today, for the ONLY ones forming the Church in this respect, up to Acts 10 (following Paul’s conversion [ch. 9]), when the first Gentile was saved,
were the one hundred twenty forming the Church in Acts 2.
Paul persecuted believing Jews, a believing part of the Jewish nation, believing
that they formed an heretical sect.
And Paul’s persecution of believing Jews could very well have begun back during
the original offer of the kingdom, during time covered by the gospel accounts,
before the Church even existed.
(Different matters have been very briefly dealt with in the
past several paragraphs in order to somewhat introduce material in the next
three chapters, where these things will be dealt with in a fuller respect.)
* *
*
[Page 115]
CHAPTER IX
Continuing in Acts (3)
Paul,
from Persecutor to Evangel
The Kingdom,
to the Jew First, Also
to the Gentile
(This chapter presupposes that the previous chapter in this
book, Chapter VIII, has been read, particularly
that part of the chapter dealing with the status of Jews who were saved
throughout the re-offer of the kingdom to
Jews saved during this time, contrary to popular thought and teaching
did
NOT become members of the one new man “in Christ,” the Church, brought into existence at the
beginning, in Acts 2. Rather, since the
re-offer of the kingdom was in view [in actuality, a continuation of the
previous offer] they could ONLY have been added to the number of believing
Jews, whether throughout the gospels or at earlier times in Acts.
The Jews having previously believed during the original offer
in the gospels and the Jews believing throughout the re-offer in Acts formed ONE group, separate
from the one new man “in Christ.”
As well, it MUST be understood that Jews
believing the message, being saved, in both the gospel accounts and Acts were NOT being saved relative to eternal verities but were being saved from
an
unjust generation [Acts 2:40], with respect to the proffered kingdom [ref. Ch.
IV in this book].)
Events during the first seven chapters of Acts - extending from the forty-day,
post-resurrection ministry of Christ to the stoning of Stephen and the introduction
of Paul (Saul) - occurred during a
period evidently covering about one or two years.
During this time, and for several years afterwards, there
would been little to no understanding of any distinguishable difference between
the one hundred twenty disciples (forming the one new man “in Christ”) and the thousands of
Jews who had believed the message, both during the original offer of the
kingdom in the gospels and during the re-offer of the kingdom in Acts (believing Jews remaining part of an unbelieving nation, NOT becoming part of ne
new man).
[Page 116]
ALL of those believing throughout this time (whether in the gospels or in Acts)
could ONLY have been
seen simply as saved Jews, with the kingdom in view.
(As previously seen, in one respect, there was one continuous offer of the kingdom to Israel [the offer
in the gospels and the continued offer (re-offer) in Acts],
extending from the days of John the Baptist to the end of Acts, to Paul’s announcement in Acts 28: 28,
some thirty-two thirty-three years later.
IF, as commonly taught, Jews saved in Acts
were added to the newly formed Church, making the Church the centre of
attention throughout Acts, WHAT type re-offer of the kingdom [or,
continuation of the offer from the gospels] would that have been?
NOT ONLY would that have
produced a schism in the nation among believing Jews pertaining to the same
message [believing Jews in Acts subsequently
dealt with in a different respect than believing Jews in the gospels], BUT
that would have separated the believing Jews in Acts
from the believing Jews in the gospels, from the nation itself [for they would become part of the one new man, NO
longer being part of the nation of Israel (2
Cor. 5:
17)].)
For the first few years of the Acts
period, the message, as previously seen in the gospels during the original
offer of the kingdom, continued to the Jew ALONE - something completely contrary to Christ’s prior instructions.
Christ, during the forty days of His post-resurrection
ministry on more than one occasion, had clearly revealed that the message was NO longer to the few ALONE (Matt. 28:
19, 20; Mark 16: 15-18; Luke 24: 47; Acts 1: 8). Rather it was NOW, as later stated by Paul, in his epistle
to those in
(To the Jew, it would be “a re-offer”
[with believing Jews added to the numbers of Jews who had previously believed].
And to the Gentile it would be “an
offer,” for they were NOW included. [saved
Gentiles, part of the one new man, NOW hearing the message concerning WHY they
had been saved].)
[Page
117]
During the first several years though, THIS was apparently NOT understood at all. Though Christ,
during His forty-day post-resurrection ministry, had plainly stated that the
message would NOW also be carried to the Gentiles, the disciples evidently had NOT understood.
And aside from an attempt to reach the Samaritans following
the dispersion of the Jews after Stephen had been slain (Acts 7: 59-
8: 8), there was apparently NO attempt to reach beyond
And this type situation was to continue UNTIL events seen in Acts 10, probably two or three years beyond
those in Acts
8, some four or five
years beyond events in Acts 2.
(To illustrate how little would have been understood about
reaching the Gentiles during the first several years following Pentecost in Acts 2, and how everything up to that point in
time was Jewish - with NO distinction
seen between the one hundred twenty forming the one new man “in Christ”
and other saved Jews [believing Jews, still part of an unbelieving nation] -
note the Book of James.
This book, by far the earliest of the N.T. epistles, was
evidently written sometime following the dispersion of believing Jews in Acts 8 but before the message FIRST began to be taken beyond “Jerusalem”,
“Judaea,” and “Samaria,”
to the “uttermost parts of the earth” in Acts 10ff. In
this respect, the book would have been written between about to five years
following Christ’s resurrection, subsequent forty-day ministry, and ascension.
There would be two central reasons for understanding that the
book was written during this time:
1. Those to whom the book was addressed.
2. The lack of anything in the book which would reflect on
saved Gentiles.
The book was addressed “to the twelve
tribes which are scattered abroad” [saved Jews in the diaspora (v. 1)]. And,
had the one hundred twenty disciples forming the one new man “in Christ”
at this time - separate entity from the other saved Jews - been scattered among
these Jews - [and some may have been], they could ONLY have been included as part of those to whom
the epistle was addressed.
The writer of this epistle would NOT have understood this distinction
between the one hundred twenty and the remainder of the saved [Page
118] Jews. Thus, he
simply addressed his epistle after a manner reflecting NO distinction among Jews in the
diaspora.
Then, the one hundred twenty probably understood little to
nothing about this distinction as well.
And, because this epistle was addressed to saved Jews “scattered abroad” during this time, the question would
naturally arise concerning how the contents of the book could be applicable to
Christians today.
And the answer to that is quite simple.
Note the Sermon on the Mount in Matt.
5-7. That
discourse was given early in Christ’s ministry and had to do with saved Jews
relating to the offer of the kingdom in the gospel accounts.
The Book of James was
written at an early time during the re-offer of the kingdom in Acts. And this epistle was written to and had to
do with saved Jews as well, whether Jews from the original offer in the gospels
or Jews from the re-offer in Acts. ALL formed
ONE, undivided group, “scattered abroad.”
Both the Sermon on the Mount and the Book of James have to do with saved Jews during the offer
/ re-offer of the kingdom (ONE continuing offer [the gospels, then Acts], ONE people [the Jewish people], and ONE kingdom [the proffered kingdom of the heavens]).
And, since this kingdom has been taken from Israel and is NOT being offered to the one new man “in Christ”
[Matt. 21: 43; 1 Peter 2: 9, 10], both
the Sermon on the Mount and the Book of James,
written to those to whom the kingdom was being offered / re-offered in time
past would
NOW be applicable to those to
whom the kingdom is presently being offered.)
The first Gentiles reached with the message, that we have any
record of, are seen in the latter part of Acts 10
- Cornelius, his household, and near friends who had gathered with him, in
Caesarea, awaiting a message from those in possession of “the oracles of God,” the Jews (Ps. 147: 19, 20; Rom. 3: 1, 2).
(The opening of the door concerning matters being straightened
out regarding the disciples ALSO carrying the message to the Gentiles came about through two Divinely
orchestrated visions. Cornelius, a few years beyond the events of Acts 2, had a vision [concerning contacting Peter]
and Peter subsequently had a vision [concerning unclean animals, alluding to
the Gentiles].
[Page 119]
Peter’s vision had to do with God having cleansed that
previously seen as unclean [the Gentiles], showing Peter, through this means,
that the message was NOW “also to
the Greek.” And three couriers, whom Cornelius had dispatched, were
already at Peter’s gate before Peter had even finished considering the vision
which he had just experienced.
And these two visions ultimately resulted in the door being
opened to the Gentiles [Acts 10: 1-48].
Peter, accompanied by other believing Jews, went with the
couriers back to Cornelius’ home and proclaimed the message to those who had
gathered.
Then, when the [Holy] Spirit fell upon Gentiles believing the message, along with these Gentiles
speaking in different languages [a supernatural sign, having to do with the
kingdom] and exalting God, the Jewish believers, despite everything which had
happened [the previous visions and the reason for their presence and the
proclaimed message], were STLL amazed, for, “on the Gentiles also was poured out
the gift of the Ho1y Ghost” [v. 45; cf. vv.
34-48].
Note that the Eunuch from
And this Jewish man would have been saved
in the same respect that any Jew would have been saved during the Acts period -
with respect to the kingdom and life in the kingdom, NOT with respect to
eternal life [something which he, along with other Jews, would have already
possessed].)
But, when Gentiles continued to be
saved, problems arose because of the continued non-understanding about any
distinctions between saved individuals since the day of Pentecost in Acts chapter two, with Gentiles now included
within a misunderstood realm.
Note in Acts 15
how a failure to understand these distinctions was still evident among
believing Jews some ten or more years beyond Pentecost (cf. Gal. 2:
2, 14).
Certain Jews, NOT understanding the distinction between saved Jews (still
part of the Jewish nation) and saved Gentiles (part of the one new man “in Christ”), wanted the saved Gentiles to be circumcised, ascribing to
that seen in the Mosaic Economy.
[Page
120]
To provide understanding in this whole realm, opening up the Old
Testament Scriptures dealing with the subject at hand, God took one man aside
early during the Acts period, taught him
personally, and, among other things, commissioned this man to teach others.
And the remainder of this chapter will be taken up with
different things concerning this individual, Paul, of
Then, the next two chapters, Chapters
X, XI, will deal with that which Paul
taught, after being personally taught by the Lord.
The Apostle Paul
Paul is introduced in Scripture at the end of Acts 7, at the time Stephen was stoned. He
is introduced by his Hebrew name, “Saul” (7: 58-60), which is used until Acts 13: 9,
where his Roman name, “Paul” comes
into use, continuing in use throughout the remainder of his ministry.
(Events in Acts 7 form the
counterpart to events in Matt. 12 in the gospels. Both form an apex toward which
previous events moved. Both times, the Jew alone is seen prior to this apex,
with the Gentiles coming into view following this apex.
This is the reason Paul was introduced at this particular
place in Acts. Though Peter would be the one
to introduce the message to the Gentiles, Paul, not Peter, was to be God’s
spokesman to carry this message out into the Gentile world [Gal. 1: 15, 16; 2: 2, 8].
Peter, on the other hand, though he had been used to open the
door to the Gentiles, would, instead, be God’s spokesman to carry this message
to the Jews [Gal. 2:
7, 8].)
1) Paul, Prior to Acts 9
Prior to his conversion in Acts 9, Paul is seen by almost anyone
dealing with the subject as the great persecutor of the early Church. In fact,
in later years, he describes himself in this manner (Acts
26: 9-12; Gal.
1: 13).
But the way that the word translated “Church”
was used during the Acts period is NOT
the same way that the word was /is normally used and understood following this
time (particularly today).
[Page
121]
(The first three appearances of the
word “Church” [Gk., ekklesia] in Acts are 2: 47; 5: 11; 7: 38.
The validity of the appearance of the word in 2: 47 is
questionable.
The word ekklesia appears in some Greek manuscripts, not in others, which accounts for
its appearance in some English translations, not in others.
If ekklesia does appear
in 2: 47,
it would have to be understood the same way that it can only be understood in 5: 11, seen in 7: 38 [and a
number of other places during this time as well [e.g., Acts 8: 1, 3; 1 Cor. 15: 9; Gal. 1: 13].
The word ekklesia means “assembly,” as it is used of
As well, the name “Christian,”
referring to followers of Christ in Acts 11: 26 [cf. Acts
26: 28; 1
Peter 4: 16], as the word for “Church,” ekklesia, an assembly, could have been used of either saved Jews or those
forming one new man “in Christ” during the Acts
period.)
In Acts 8: 1-3, Paul, prior to his conversion, is
seen leading “a
great persecution against the Church.”
Then in Gal. 1: 13 (in an
epistle written during the Acts period),
Paul, referencing this prior time in his life, states that “beyond measure” he had “persecuted the
BUT, this couldn’t have been the Church per se, as often taught (i.e., the
one new man “in Christ,” brought
into existence on the day of Pentecost in Acts 2),
for such a persecution would NOT ONLY have been restricted to the one hundred
twenty at this time, BUT there is NO way that Paul (or, in reality, anyone
else) could have distinguished these one hundred twenty disciples from any of
the other saved Jews.
Paul persecuted those forming the thousands of believing Jews,
seeing them as an heretical sect. And he sought to destroy this sect as seen in
Gal. 1:
13.
No history of Paul’s persecution of this sect after this
fashion is given. He is simply introduced at the time of Stephen’s death,
giving consent to his death (7: 57 - 8: 1).
Then, continuing in chapter eight, Paul is immediately seen as
an evident main person among those seeking to destroy this [Page
122] rapidly growing Jewish
sect and possibly the main person leading the “great persecution” against believers in
Thus, Paul, a zealous Pharisee, could only have been involving
himself in actions of a similar nature for an unrevealed period of time prior
to Stephen’s death, for a person does not, overnight, acquire a standing of the
nature seen (e.g., Acts 9: 1,
2; 26: 10-12).
And Paul’s persecuting actions, of necessity, having some type
history, could conceivably have begun as early as time during the original
offer of the kingdom (Acts 26: 10-12), we’re
not told.
2) Paul, in Acts 9
and Following
The Lord singled out and chose Paul for a multifaceted task.
Through Paul, his conversion, and subsequent experiences, God would NOT ONLY continue
bringing His plans and purposes regarding Israel and the nations to pass -
relative to that which had previously begun to come to pass on the day of
Pentecost - BUT, at the same time, would form a type
regarding Israel and the nations yet future.
Then, God could, at a later time, have this type - antitype
structure as a part of His Word, allowing the [Holy] Spirit to draw from this structure as
He taught individuals particular things dealt with in the complete word picture
drawn from the account.
Thus, in this respect, the conversion and subsequent ministry
of Paul forms a type of
Note how Paul references this in the opening part of his first
letter to Timothy, drawing from that recorded in Acts 9ff.
“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 [Gk., hupotuposis,
“original type,” “prototype”]
to them which should hereafter believe on him to life everlasting”
(1: 15, 16).
ONLY an omniscient
and omnipotent God - One able to see the [Page 123] future as well as He could see the
past and present - could take a man such as Paul and NOT ONLY use this man to
fulfil His plans and purposes at that time BUT to also use ALL the
experiences and actions of that man to establish a type concerning HOW He would fulfil His plans and
purposes through Israel yet future.
As God, through His omniscient,
sovereign control of ALL things,
brought events and circumstances to pass regarding Paul, He through the same omniscient, sovereign control
of ALL things, will bring to pass that foreshadowed
through Paul’s experiences, which have to do with
Thus, if anyone wants to know what is about to happen to
ALL a person has to do is read it and believe it, with a mind for the types!
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 omniscient, sovereign control of
all things, has brought events and
circumstances to pass within their lives after such a fashion that He could
later have these things to use in order 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
intricately detailed fashion which defies all human understanding.
It is spiritual in
its structure, given by the infinite God, through the [Holy] Spirit, and totally beyond finite,
human comprehension; and it MUST be interpreted by the [Holy] Spirit Who gave it, as He takes
spiritual things one place and compares them with spiritual things in 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 (2 Cor. 3: 16-18).
Scripture MUST be compared with
Scripture,
under the leadership of the Spirit of God. The [Holy] Spirit,
Who gave the Word, MUST be [Page
124] allowed to open
this Word to a Christian’s understanding through “comparing spiritual things with spiritual” (cf. John 16: 13-15; 1 Cor. 2: 9 - 3: 2).
And one form of this spiritual manner in which the Word has
been structured, as previously dealt with, can be seen in Paul’s conversion and
subsequent ministry.
a) Conversion, Ministry: Paul, Post;
In the very conversion of the man whom God had chosen as the
apostle to the Gentiles (with a view to
Paul was converted 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 (Gen. 45: 1ff) and Moses revealing himself
to his brethren a second time (Ex. 4: 19ff). and ALL three types
point to that coming day when Christ will reveal Himself to His brethren a second time (Zech. 12:
10-14; 13: 6-9; Rev. 1: 7).
Paul, in the type, following his conversion, became 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
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” (Gen. 45:
26).
Carried over into the antitype this message 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 fulfilment of their
calling (Isa. 43: 1-10), were to carry God message to
the Gentile nations of the earth.
[Page
125]
b) Time: Paul, Post;
Exactly WHEN will all
this occur?
Immediately following Paul’s conversion, God revealed the
answer. These things will occur after two days, on the third day (Acts 9:
9), as seen in the opening of the eyes of the two disciples on the
road to Emmaus by Christ personally appearing unto them on the third day (Luke 24: 13-31).
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;
Matt. 12:
40).
Christ though was raised “on the third day,” as Israel - [and all resurrected overcomers (Rev. chs.
2, 3; cf. Lk. 20: 35; Phil. 3: 11; Heb. 11: 35b; Rev. 6: 9-11; 20: 4-6, R.V.)] - will be yet future (Matt. 16:
21; 17: 22, 23; 20:17-19; Luke24: 21, 46),which shows 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 - 6: 2; John 11: 6, 7, 43, 44; cf. Rom. 11: 25, 26; 1 Cor. 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
Viewing “three days” and “on
the third day” as
synonymous expressions after this fashion (which has to be the case, for this
is the way both are set forth in Scripture, referring to the same period of
time) is in complete keeping with the way God has established matters in the
Old Testament and carried them over into the New (cf,
Gen. 40: 13, 20; 1 Sam. 30: 12, 13; 2 Chron. 10: 5, 12; Esther 4: 16; 5: 1; Jonah 1: 17; Matt. 12: 40).
Only through reckoning time within a given sequence of [Page
126] days, as God has established time, revealed in the Old Testament, can statements that Christ was raised “on the third day” be reconciled with statements that
He was raised “after three days” (cf.
Matt. 27:
63; Mark 8: 31; Luke 24: 7, 21, 46; 1 Cor. 15: 4).
And the same statements are seen in Scripture relative to
(For additional information on the preceding, refer to Ch. V, “Three Days and Three Nights,” in the author’s book, O
Sleeper! Arise, Call!].)
c) Filled with the Spirit, Knowledgeable, Zealous
Note several additional things about Paul’s conversion and the
immediate results, at the time and shortly after his blindness was lifted.
Paul being filled
with the [Holy] Spirit, following his conversion, had
to do with Joel’s prophecy and its fulfilment. 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 Greek word used for “fill” - being filled with the [Holy] Spirit
- in verse seventeen is pimplemi. And this is the same word which the [Holy] Spirit had previously used in chapter
two relative the disciples being filled with the Spirit on the day of
Pentecost, resulting in a beginning fulfilment of Joel’s prophecy at the time that the message surrounding the re-offer
of the kingdom began to be proclaimed to
(Refer to the previous chapter in this book, Chapter VIII, pp. 102-105, 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 [Holy] Spirit following Paul’s
conversion, God showed two things:
1) The re-offer of the kingdom still remained open to
[Page
127]
2) Joel’s prophecy (though not being fulfilled today, for God
is not presently dealing with
Israel, in that future day (the third day, the third
thousandth year), following the nation’s conversion (foreshadowed by Paul’s
conversion), will, as Paul, be filled with the [Holy] Spirit to complete the task at hand -
carrying the message the nations, as Paul, fulfilling his ministry, had carried
the message to the nations.
As well, note Paul’s zeal and ability to use the Scriptures
shortly after his conversion, after he had been filled with the [Holy] Spirit in the manner seen.
“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
But Saul increased the more in strength, and
confounded the Jews which dwelt at
Paul, a zealous Pharisee, already possessed a sufficient
knowledge of Scripture that he could immediately enter into the synagogues,
take the Scriptures, and prove from the Jews own writings that Jesus was the
Christ.
But, what Paul didn’t possess was the knowledge needed to take
the Scriptures, and from these Scriptures, deal with issues regarding the
complete salvation message as it pertained to Jew and Gentile, in relation to
the message of the hour, the proffered kingdom.
And, since this complete salvation message would be involved
in Paul’s ministry to the Gentiles, God took Paul aside and personally, over about
ct three-year period, opened this part of the Word to his understanding,
teaching him the message that he was to proclaim out in the Gentile world.
[Page 128]
And the Lord, through Paul, could then begin straightening out
all of the existing confusion about saved Jews, Gentiles, etc., along with
providing the necessary wisdom and knowledge to complete the task at hand as
God’s apostle to the Gentiles.
d) Wisdom and Knowledge: Paul, Past,
From Acts 9: 30 to Acts
11: 25, Paul is not seen in the Book of
Acts. And there is an evident reason why
Paul is not seen in the book during this time, though he, almost immediately,
became the central person which God dealt with in the book following this time.
It would have been during this interval of time in Acts (9: 11: 25) that the Lord led Paul into
Arabia, removed him [with a
vision]* into
His presence in heaven, and personally taught him - over a period lasting
possibly as long as three years - the message which he was to carry to the
Gentiles (2 Con 12:
1-7; Gal. 1: 11-18).
[* See
John 3: 13; John 14: 3; cf. 2
Tim. 2: 17, 18; Rev. 20: 4, 13, R.V. Was
Paul an exception? NO!]
During this period of Paul’s absence, the message had begun to
be carried to the Gentiles (10: 1ff); and once Paul had been taught the various
things about the message which he was to carry to the Gentiles, Paul is
reintroduced in Acts and replaces Peter as
the central person through whom God would then continue His work (13: 2ff.).
Peter had been God’s chosen spokesman to carry the message to
the Jews. But, with
Though the Jew still occupied centre-stage, the Gentiles were also NOW about to be
dealt with, in
accord with the way in which the Lord had previously outlined matters during
His forty-day, post-resurrection ministry,
preceding His ascension.
Consequently, attention at this time immediately turned to
Paul, who was God’s chosen spokesman to later carry the message to the Gentiles
(cf.
Gal. 2:
7, 8).
And, though the door still remained open for
* *
*
[Page 129]
CHAPTER X
Continuing in Acts (4)
Paul, from
The Kingdom, to the Jew First, Also
to the Gentile
Paul’s ministry immediately following his conversion (a
relatively short ministry) was to
And following his being taken into the heavens a short time
later and taught by the Lord Himself, his ministry (beginning about three years
later, covering several decades) was to the Gentiles - though, for about the
first two and one-half decades of this time, still “to the few first” - with the kingdom of the heavens still in view.
Though Paul was quite knowledgeable concerning certain things
in the Old Testament Scriptures at the time of his conversion, this knowledge did NOT extend into
things surrounding the message which he was to ultimately carry out into the
Gentile world.
Thus, Paul’s ministry within the scope of his calling - as the
to the apostle to the Gentiles - is seen ONLY following his return (from heaven, then from Arabia), for this ministry had
to do with “the
mystery” which had been
revealed to him while in the Lord’s presence (cf. 2 Cor. 12: 1-7; Gal. 1: 11-18; Eph. 3: 1-11; Col. 1: 20-29).
Paul’s gospel, referred to as “my gospel” - that which he had been called to proclaim throughout the
Gentile world - had to do with “the mystery” (cf. Rom. 2: 16; 16: 25; Gal. 1: 6-12; 1 Thess. 1: 5; 2: 9-13).
Paul, Removed [i.e., ‘caught away’] into the Heavens
Paul, in his second letter to the Church in Corinth, called
attention to a past time when he was removed - [by “visions of
the Lord” (2 Cor. 12: 1,
R.V.) by the Holy Spirit] - into “the third heaven” into “paradise,” - [i.e., into the
place of the disembodied souls of the dead, (Luke
23: 43; cf. 2 Cor. 5: 1-4, 8-10, R.V.)] - which could only have been the dwelling
place of God. - [see Luke
23: 43ff. cf. John 3: 13; Phil. 3: 11, R.V.)]. And there, while in “the third heaven,” Paul received “revelations” (2 Cor. 12: 1-4, 7; cf. Luke
23: 43; Rev.
2: 7).
[Page 130]
Paul had evidently been taken to a remote place on the earth,
to
Something very similar would later happen to the Apostle John,
in the Book of Revelation. John was
taken to the Isle of Patmos and then removed from this isle into Christ’s
presence, into a future time, to personally see the events transpire which God
wanted him to record and send to the seven Churches in
(God appears to have an affinity for taking individuals to
remote out-of-the-way places to deal with them - Moses and Paul to Arabia, John
to
Also note, in that which John recorded while in heaven,
experience of the 144,000 Jews in Rev. 14. These Jews, saved during the first half of the
Tribulation, will, like Paul, be saved both for a purpose and to proclaim a
message which they could know little to nothing about at the time of their
conversion. And they, like Paul, will be called to proclaim this message
worldwide to the Gentiles, though during the last half of the Tribulation
Where will the 144,000 learn the reason for their salvation,
along with the content of the message which they are to proclaim? Viewing
Paul’s experience, which would parallel their future experience (both removed
into the heavens, then both sent back to proclaim a message to the Gentiles),
the answer is evident.
(For additional information on the 144,000 in Rev. 14, refer
to Chapter XXVI in the author’s book, The Time of the End.)
Then there is another evident parallel between Paul’s past
ministry and the future ministry of the 144,000 (dealt with briefly relative to
the 144,000 back in Ch. VIII of this book [pp.
108, 109]).
According to Col. 1: 23, Paul, during his day, proclaimed the
message which he was to carry out into the Gentile world “to every creature which is
under heaven”; and,
according to Matt. 24: 14, the 144,000 will take the message
which they are to carry [Page 131] into “all the world for a witness unto all nations” (Matt.
24:14).
The question would naturally arise, with all the different
languages among the nations, both past and future, how did Paul accomplish this
task in the past, and how will the 144,000 accomplish this task yet future?
The answer, of course, is seen in the events of Acts 2 (compare Scripture with Scripture) -
that which happened on the day of Pentecost, 33 A.D. (again, refer back to Ch. VIII in
this book). Paul, to fulfil the ministry to which he had been called, is seen
being filled with the [Holy] Spirit both before he had been taken - [via a “vision” from the Lord] - into
the heavens and following his return (Acts 9: 17, 18; 13: 9). And the Greek word pimplemi (same as used of the one
hundred twenty being filled with the [Holy] Spirit in Acts 2)
is used both times.
Paul, in 1 Cor.
14: 18,
refers to having spoken in multiple languages, more languages than any of those
he was addressing. Evidently, through the filling of the Spirit, EXACTLY as previously seen among the one
hundred twenty in Acts 2,
Paul, during his ministry out in the Gentile world, had been empowered to speak
the different languages of those to whom he ministered.
And so it will evidently be with the 144,000 ministering throughout
the Gentile world during the coming Tribulation.
They will be filled with and empowered by the [Holy] Spirit to complete the task at hand, EXACTLY as the one
hundred twenty in Acts 2,
and EXACTLY as Paul was evidently
able to carry out his ministry (which would be perfectly in line with Paul as a
type of Israel yet future).
The Mystery, Paul’s Gospel
“Paul’s gospel” had to
do with the mystery revealed to
him. Paul’s
gospel, dealing with the mystery, is part and parcel with the way that the
gospel and its salvation message are seen throughout ALL of the epistles.
And the preceding is what this part of the chapter is about,
showing how the epistles - many written during the Acts
period - deal with the whole of the matter.
To begin, note the following verses
and sections of Scripture relative to the gospel and the gospel’s
salvation message, with ALL [Page
132] of
these verses and sections pertaining to present and future aspects of this
gospel and its message, as will become evident in this part of the
chapter:
“In the day when God shall judge the secrets of men by Jesus Christ
according to my gospel” (Rom. 2: 16).
“Now to him that is of power to establish you according to my gospel, and the preaching
of Jesus Christ, according to the revelation of
the mystery, which was kept secret since the
world began” (Rom. 16: 25).
“For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,
If ye have heard of the dispensation of the grace of
God which given me to you-ward:
How that by revelation he made known to me the
mystery (as I wrote
aforetime in few words,
Whereby, when ye read, ye may understand my knowledge in the mystery of Christ),
Which in other ages [‘other generations’] was not made known to the sons of men, as it is now
revealed unto his holy apostles and prophets by the Spirit;
That the Gentiles should be fellowheirs, and of the
same body, and partakers of his promise in
Christ by the gospel:
Whereof I was made a minister...” (Eph.
3: 3-7a; cf. 6:
19, 20).
“For our gospel came not unto you in word only, but also in power, and in the Holy Spirit; and
in much assurance; as ye know what manner of men
we were among you for your sake.
And ye became followers of us, and of the
Lord, having received the Word in much
affliction, with joy of the Holy Spirit” (1 Thess. 1: 5, 6).
“Whereunto he called you by our gospel,
to the obtaining of the glory of our Lord Jesus Christ.
Therefore, brethren, stand fast, and hold the
traditions [the
handing down of information] which ye have been taught, whether by word, or our epistle” (2 Thess.
2: 14, 15). The epistles (Pauline, Hebrews,
general, and the seven (Rev. 2, 3) were written
by at least five - probably six - different men (the author of Hebrews is unknown), and certain individual,
distinguishing qualities and characteristics of the writers can be seen in
their writings.
[Page
133]
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,”
usually referring to the same facet of the gospel, 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 synoptic gospels,
seventeen times in the Book of Acts, six
times in the general epistles, and three times in the Book of Revelation (though not in his epistles in chs. 2, 3).
But Paul used the word eighty-three times throughout his epistles.
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 elsewhere
(beyond chs. 2, 3) 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?
As previously seen, 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 pertaining to Christ's finished work at
And, looking at the word after this fashion, they seek to
understand any portion of Scripture where this word appears solely in the light
of the gospel of the grace of God.
[Page 134]
And, interpreting Scripture after this fashion, they usually
end up with a perversion, for, as previously seen, the word “gospel” is used far more often than not - including 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 that which the
text does deal with but it will also often result in a perversion of the message pertaining to the simple
gospel of the grace of God.
To provide an example of the preceding, note 1 Cor. 15:
1-4:
“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 [lit., ‘ye
are being saved’], if ye keep in memory what I preached unto you, unless ye have
believed in vain [i.e., ‘believed apart from bearing
fruit,’ ‘without a purpose’].
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.”
Paul used the word “gospel” in connection with that which is stated in verses one, two,
and four; 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 could be lost.
Neither would it be true relative to the gospel of the grace God which Paul had proclaimed
to them “first,”
referred to verse three (referred to apart from the use of the word “gospel”).
And when individuals combine these four verses and attempt to
make everything pertain to the gospel of the grace of God, the truths referred to in verses one, two, and four are ALWAYS done away with;
and the gospel of grace, referred
to in verse three, is OFTEN corrupted (through bringing elements [from vv. 1, 2, 4] over into
this message, where they do not belong).
And the manner in which this passage is normally handled would
be true numerous places in the Pauline epistles when the context is ignored and
the word “gospel” is made to refer to something [Page
135] which the text
doesn’t refer to at all.
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 proclaimed to and rejected by
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 (which the Lord had personally taught him) 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 (after he had been taken to
[* See Rev.
20: 4-6;
cf.
Luke 14: 14;
20: 35; Phil. 3: 11; Heb. 11: 35b., R.V.]
And Paul referred to the good news pertaining to this message as “my gospel” (Rom.
16: 25),
“our gospel” (2 Cor. 4: 3), “the glorious gospel
of Christ [lit., “the gospel of the glory of Christ]” (2 Cor. 4: 4 [R.V.]), “the gospel of God” (Rom.
1: 1; 2 Cor. 11: 7), “the gospel of Christ” (Rom. 1: 16; Gal. 1: 7), etc. Then, numerous times Paul simply used the word “gospel” alone to refer to this good news (Rom. 1: 15;
Gal. 1: 6-12).
The fact that the mystery had been revealed to Paul (cf.
Eph. 3:
1-6; 19, 20), with Paul called to carry this message to Christians
throughout the Gentile world, is the evident 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.
[Page 136]
For the unsaved, Christ’s finished
work on the Cross was “good news.” As unsaved individuals, this was THE BEST NEWS that they could ever
hear.
BUT, once they had been saved,
they were THEN to hear the “good news” - [i.e, the “Gospel”] about WHY they had been
saved. And, as saved individuals,
this was, as well, 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 following his conversion.
And the message contained therein dealt with the reason an individual had been
saved (cf. Deut. 6: 23); and this gospel, Paul’s gospel, 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 - occupying positions as
co-heirs with His Son,
[after their resurrection
(Rev. 20: 4, 6; cf. Lk. 20: 35; Phil. 3: 11; Heb. 11: 35b,
R.V.)] - from a heavenly realm, in the coming kingdom. To
reference words which the writer of Hebrews used,
it was “so
great salvation” (Heb. 2: 3).
And Paul’s repeated reference to the message pertaining to
this offer as “good news” is one of
the distinguishing characteristics of his writings.
1) The Mystery
“The mystery” revealed
to Paul, “hid
in God” from the beginning,
(the beginning of the ages), of necessity, forms an integral part 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 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, 44; 1 Cor. 10: 6, 11; Eph. 3: 9-11; Col: 1: 16-18, 25-27).
And, aside from the death, burial, and resurrection of Christ,
the New Testament has to do mainly with one major facet of Old Testament revelation
- the [coming of Israel’ Jewish Messiah’s
promised (see Hosea 5: 15- 6: 1-3; cf. Psalms 2, 72, and 110.)] - kingdom.
And the New Testament, in this respect, has to do, centrally,
with the heavenly sphere - [after, but never before, “the First Resurrection” (Rev. 20: 5; cf. Rev.
13a, R.V.). See also 2 Tim. 2: 17, 18; cf.
Rev. 6: 9-11, R.V.] - of the coming kingdom:
1) First, as this sphere of the kingdom had to do with
2) Then, as this sphere of the kingdom has to do with the one new man “in Christ” (to whom the kingdom is presently being
offered, after having been offered to, rejected by, and
taken from
Understand the preceding, and you con understand the gospels, Acts, and the epistles.
BUT, fail to understand the preceding...
And the whole of the matter can be seen in what is called in
scripture, “the
mystery.”
“The mystery” was
revealed to Moses first, though remaining a mystery, remaining veiled.
Then, some fifteen centuries later, God took Paul aside - possibly
to the same area in Arabia where he had previously taken Moses, then [via ‘visions’] into heaven - to reveal things pertaining to the theocracy, with the
mystery an integral part (2 Con 12: 1-7; Gal. 1: 11-17); 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).
(A “mystery [Gk., musterion, meaning,
‘a secret’]” in the New Testament can be
defined as something previously hidden in Old Testament revelation but now
revealed [cf. Rom. 16: 25; Eph. 3: 4, 5].
Contrariwise, a mystery CAN NEVER 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.
Thus, a “mystery”
pertains to something dealt with in previous revelation [seen
mainly in the types] but not opened up [or
fully opened up] to understanding until a later point in time
[seen mainly in the antitypes].
[Note that the Word made flesh (John 1: 1, 2, 14) before
a single word of the N.T. had been penned would have been incomplete [Page 138] had something later appeared in the N.T.
that had not previously appeared in some form in the O.T.].
And the opening up and unveiling of a mystery [such as the
mystery revealed to Paul following his conversion] could occur only through
Divine intervention [cf. Col.
1: 25-27]. 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 make known 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, then moved Paul into His presence,
and personally taught him - One-on-one - the message which he,
in days ahead, was to proclaim to individuals [[i.e., regenerate believers and Holy
Spirit filled] - Christians] and groups of
individuals [Churches] out among the Gentile nations.
The Lord Jesus Christ Himself personally opened up and explained things to Paul
which had previously been revealed through Moses and the Prophets [Gal. 1: 11-18; Eph. 3: 1-11; Col. 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.)
Progressive revelation of this nature can be seen in Peter’s
reference to angels desiring “to look into” things pertaining to the [future] salvation of the soul, things which the [indwelling Holy] 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 Scriptures, 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 later revelation, which opened up and provided additional light on these things, the [future] saving of the soul; - [from the place where the disembodied souls of the dead, are presently being held
(2 Tim. 2: 18.
cf. Matt. 16: 16;) in the underworld of “Sheol” / “Hades” (Gen. 37: 35, A.S.V. cf. Luke
16: 23:
Acts 2:
31,
34,
35,
A.S.V.).] - in connection with sufferings - [for ‘the truth’ and righteousness sake] - and glory could be little understood.
Thus, “the mystery” revealed to Paul - [and our Lord’s ‘chosen’
apostles] - was simply an opening - and an unveiling of things which had lain in the bosom of an
existing revelation - a revelation wherein the roots of all Biblical doctrine
lie.
And, as previously stated, these things lay centrally in the
types, which God had established in the beginning. Then, the [Page
139] 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, Exodus chapter two, and Ruth chapters three and four deal with the bride being taken from
among the Gentiles. And there are numerous other types as well, which,
together, deal with ALL the various facets of the matter.
Further, “the mystery” has to do with revealed truth surrounding believing Jews and believing
Gentiles ‑ forming one new man “in Christ” (where there is neither Jew nor
Gentile) - being heirs together “of the same body.” It has to do with “Christ in you [lit., ‘Christ
being proclaimed among you’], the hope
of glory” (cf.
Eph. 2:
12-15; 3: 1-11; Col. 1: 24-28).
(With reference to Jews and Gentiles being members of the same
body [Christ’s body], forming one new man, “the mystery” could ONLY have looked mainly beyond the
twenty-nine-year Acts period.
During the Acts period,
Jews being part of the same body with Gentiles in this manner would, of
necessity, be limited to the one hundred twenty disciples and believing Gentiles,
together forming the one new man “in Christ.” [2 Cor. 5: 17; Gal. 3: 26-29].
Believing Jews and believing Gentiles during the Acts period would have formed “a body” of believers, but NOT a body of believers
where together, would form part of Christ’s body.
ONLY following the Acts
period could the latter have been true of `believing Jews and believing
Gentiles together.)
Note again how “the mystery” is explained in so many words in the Book of Ephesians - a book centering around Christians
one day realizing an “inheritance” in heavenly places (ch. 1), a sphere presently occupied by the
incumbent rulers, Satan and his angels (chs. 1,
3, 6 [also, note how Paul closes and
encapsulates the contents of the book in 6: 19, 20]):
“How that by revelation he made known unto me the mystery...
That the Gentiles [believing [and obedient] Gentiles]
should be fellowheirs [with [Page
140] believing Jews], and of the same body, and
partakers of his promise in Christ by the gospel [which, textually and contextually,
could only be ‘the gospel of the glory of Christ,’ NOT
the gospel of the grace of God]” (Eph. 3: 3a, 6; cf.
Eph. 2: 11-15).
And a type which, among other things,
would have to do with Jews and Gentiles together in one body would be the
account 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 Gentile
believers, with Jewish believers, are destined to realize an inheritance together in a - [restored (Rom. 8: 19-22, cf. Acts
7: 4b, 5;
Rev. 2: 25-27; 3: 21, R.V.)] -
heavenly land, just as Caleb
and Joshua, realized an inheritance together in an [un-restored] earthly land (cf. 1 Cor. 9: 23 - 10: 11).
And though God, in the beginning, designed various Old
Testament types to reveal these things, once He had called the one new man “in Christ” into existence and Israel was
rejecting the re-offer of the [messianic] kingdom (cf. Acts 7), these things
had to be opened up and further
revealed to those comprising this new creation.
Apart from such an opening up 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 and realized (cf. Acts 10: 45-48; 11: 15-18; 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 individuals 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, correspondingly, 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.
2) Paul’s Gospel
As stated earlier, the manner in which Paul used the word [Page
141] “gospel,” meaning good news, MUST ALWAYS be understood contextually.
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 revelation of Jesus Christ,” following his conversion (Gal. 1: 11, 12).
And, as previously stated, as well,
Paul used the word, FAR MORE OFTEN THAN NOT, as a reference to
the main crux of his ministry - the good news pertaining to that encompassed within the mystery,
which had been delivered to him, which he, in turn, had been called to
proclaim to Christians throughout the Gentile world (Eph. 3:
1-11; Col. 1: 25-29).
And the Christians to whom Paul ministered would have easily understood his use
of the word “gospel” from the context of that which he had either
said or written.
(For an example of the preceding, drawn from unexplained
statements by Paul in 2 Thess. 2, note the author’s book, Message in the Gospels, Acts,
Epistles, Chapter VII, pp. 123-132.)
This central thrust of Paul’s ministry becomes self-evident as one reads
through the Book of Acts and
the Pauline epistles.
Paul proclaimed both the gospel of the grace of God and the
gospel of the glory of Christ, but he proclaimed the good news pertaining to the grace of God with a view to
his then being able to proclaim the good news pertaining to 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.
End of the Re-offer to
Attention Turned Fully to the Church
Paul, ministering outside the
As
long as the re-offer of the kingdom of the heavens remained open to
Paul had been called to carry the message concerning the
kingdom of the heavens to the Gentiles; but, as long as the re-offer of the
kingdom remained open to
This is the reason that Paul, throughout the Book of Acts, often seen going to the synagogues to proclaim the message when first
entering a city.
The synagogues were where
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,
14; 14: 1; 17: 1, 2, 10, 17; 18: 1-4, 19; 19: 1-8).
Three recorded times during his ministry, AFTER he had carried
the message to
The FIRST recorded 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 recorded time Paul told this to the Jews was a few
years later in
The THIRD and last recorded time Paul told this
to the Jews was at the end of the re-offer of the kingdom to
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, aside from the nature of the message [Page
143] in and of
itself, this was undoubtedly due, in no small part, to the
false [A-Millennial] teachers which he had so often
warned against (e.g., Acts 20: 29-31; 1 Tim. 1: 18-20; 2 Tim. 4: 1-5).
Paul’s last recorded words, written to Timothy, relate, “all they which are in
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; Col. 1: 24-28; 1 Tim. 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 Tim. 4: 18; cf.
vv. 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, Paul refused to be associated with someone who wouldn’t remain in 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 Cor. 11: 23-28; Gal. 6: 17; Phil. 1: 27-29).
Completing this task carried him not only through the several
decades in which the re-offer 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
From the time John the Baptist appeared on the scene with the
message, “Repent ye: for the kingdom of
the heavens is at hand” (Matt. 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 30 A.D. to about 62
A.D.), had
[Page 144]
And to realize such blessings,
Before Christ’s ascension, He was already present; but
After this complete time had run its course - time covering
both the original offer and the re-offer 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.
God’s prophesied work among the Gentiles was 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 the continuance and completion of a
separate and distinct dispensation within the framework God’s dealings with
man, which would last two of the six days foreshadowed in Genesis chapter one - 2,000 years.
Thus, moving from Acts into the epistles, one moves FROM one entity (Israel) NOW completely set aside TO God
turning completely to another entity (the Church), one already in existence.
ALL of the groundwork had been laid, beginning with Moses and opened up some
1,500 years later through Paul.
And the [Holy] Spirit
had been sent into the world at the beginning of the dispensation to perform a
particular work throughout the dispensation - that of calling out a bride for God’s Son (Gen. 23.
- 25.).
And everything moves toward that foreshadowed by the seventh
day in Gen. 2: 1-3 (ref Chapters 1-3, beginning this book).
* *
*
[Page
145]
CHAPTER XI
Continuing In the Epistles
Continuing from Acts
The Kingdom,
to the One New Man “in Christ,”
Alone
The events depicted in Acts 28: 17-29 - Paul proclaiming the message to and being rejected by the Jewish
religious leaders in
Beyond this point, relative to the heavenly facet of the
kingdom, attention turns to the one new man “in Christ” ALONE.
With
And, in a respect, the message following the Acts period
was NEITHER to the Jew NOR to the Gentile.
A statement distinguishing between saved Jews and saved Gentiles
- using this type terminology, particularly in relation to the kingdom - would have been completely out of
place following this time.
(The use of the words “Jew” and
“Gentile” together, as they appear in Rom. 1: 16; 2: 9, 10
[referring to both saved Jews and saved Gentiles], was something reserved for
the twenty-nine-year period when the kingdom was re-offered to Israel. Saved
Gentiles were referred to in this manner, during this time, to distinguish them
from saved Jews.
After the Acts period, such
a use of terms would have been out of place, for a distinction of this nature,
used in this manner, NO longer existed. After the Acts
period, saved Jews and saved Gentiles, together, became part of the
one new man “in Christ,” where a distinction between Jew and
Gentile did NOT exist [2 Cor. 5: 17; Gal. 3: 26-29].
And the use of “Jew” and “Gentile” beyond this period would refer to individuals
outside
the scope of the one new man, to unsaved individuals. And it was
to those comprising this new man ALONE that heavenly promises and blessings were NOW being extended.
[Page
146]
Note though that the preceding would
NOT have immediately become the status quo among ALL Jews at the time that the
re-offer of the kingdom to
ONLY AFTER this complete generation had passed off the scene could
ALL Jews be dealt with in the same manner
in relation to salvation and the
one new man, a manner which
would be EXACTLY the same for Gentiles [both Jew and Gentile unsaved] and would exist in this manner for
the remainder of the dispensation.)
During about the last two and one-half decades of the period,
Paul’s missionary journeys had resulted in the establishment of numerous
Churches throughout the Gentile world. And a number of the epistles, addressed
to some of these Churches were written during this time.
During the Acts period, these Churches would have been
comprised entirely of Gentiles, though believing Jews (a believing part of the
nation) and believing Gentiles (part of the one new man), in many
instances, undoubtedly met together during this time, with very little being
understood by either about any differences between the two.
And something of this nature would probably have continued for
a time after the Acts period (ref. previous indented data).
But with Paul continuing to proclaim that which had been
revealed to him some twenty-five years earlier - the mystery - matters could
ONLY have progressively
changed over time.
Offer of the Kingdom Following the Acts Period
Following the Acts period,
the entity that had been the repository of the kingdom since being brought into
existence in Acts chapter two - twenty-nine
years earlier - was NOW the LONE recipient of the message.
The offer of the kingdom (in the gospels), then the re-offer
(in Acts), had been made to
To recap:
In the gospels, the message had been to the Jew ALONE (Matt. 10:
1-8; 15: 22-28).
In Acts, the message had
been “to the
Jew first,” BUT, unlike in the gospels, it had been “also to the Gentile” (Rom. 1: 16; 2: 9, 10).
THEN, the matter of the message being
“to the Jew
first” ended twenty-nine
years later when Paul, for the third and last time (insofar as the record
relates), announced to the rejecting Jewish religious leaders in
Then, beyond Acts, the new
creation “in Christ” is left as the LONE entity to whom the kingdom was being offered,
which is the central message seen throughout the twenty-eight epistles,
though this message is almost completely unknown and not dealt with by
Christians today.
And the latter itself is rather amazing. The whole of
Christendom has a book which, from one end to the other, deals with a [Messianic] kingdom. But practically the whole of
Christendom doesn’t seem to know this. They don’t seem to know what they have
in their hands, what they are reading.
They deal with practically everything but what they should be
dealing with, an existing situation foretold by Christ before Church was even
brought into existence (note the first four parables in Matt.
13, within context).
And, with that in mind, the remainder of this chapter will be
taken up with data from different epistles (Pauline, Hebrews,
General, Rev. 2,
3), showing
a uniform content relative to the ‑proffered kingdom.
[Page
148]
The Twenty-Eight Epistles
Moving through the epistles, Romans
will be dealt with first showing an introductory, established subject matter in
the chapter. Then, moving beyond the opening chapter, this introductory subject
matter will be shown developed in the book.
And Hebrews will
follow Romans, for both are often thought of as
companion epistles and, consequently, studied together.
Both epistles begin with a lengthy dissertation (the first
chapter in each) relating what each epistle is about. And, as will be shown,
the two epistles are about the same thing, though dealt with in different
manners.
Then, as will subsequently be shown following Hebrews, this type structure is not something
peculiar to these two epistles. The same thing can be seen in a number of the
other epistles, with ALL of the epistles dealing with different facets of the SAME thing.
Thus, following comments on Romans
and Hebrews, in line with the preceding, the
same thing will be shown from a select number of the other epistles.
1) Romans
Romans chapter one has to do with two types of saved individuals in relation to the gospel (good news)
mentioned different places (in vv. 1-16),
and to faith (vv. 16, 17), associated with this good
news.
The division of the chapter into two parts, with respect to these
two types of individuals, is seen at the end of verse seventeen, with verse
eighteen beginning the second part of the chapter.
Before this division there is a reiteration of the subject
matter and the description of one type individual (vv. 16,
17 cf. vv. 1-17).
After this division, with a view to the
subject matter already laid out in the opening part of the chapter, there is a
description of the other type individual (vv. 18-32).
c) The Type of Saved Individuals
Presented in vv. 1-17
The individuals described in the opening part of the chapter
are, as Paul described himself, “not ashamed of the gospel of Christ”; or, using an explanation of that
being referenced in the words “gospel”
and “Christ” in the verse, it could be said that [Page
149] individuals of
this nature are “not ashamed of the good news of the One Who
will rule and reign.”
There is really NOTHING about
salvation by grace through faith in these first seventeen verses.
These verses, among related issues, have to do with “the seed of David” (v.
3), declared to be “the Son of God with power [‘sonship’ has to do with rulership]”
(v. 4),
with “obedience to the faith” (v.
5), with the faith of Christians in
b) The Type of Saved Individuals Presented
in vv. 18-32
Then, with verse seventeen as a closing statement for the
opening part of the chapter, the other type individuals are presented. And the
type individuals presented in this section, rather than exercising faith, with
a view to experiencing the salvation in view in verse sixteen, do NOT exercise faith; and, instead of one day experiencing
this [future] salvation, they will suffer “the wrath of God.”
EXACTLY the opposite of that seen in the previous section
is seen in this section. And that becomes increasingly evident as one continues
studying this section.
First of all, note the subject matter at hand. As previously
stated, the gospel of grace (having to do with the unsaved and one’s eternal
salvation) is NOT the message Paul called attention to various ways in
the opening seventeen verses.
Then, to further illustrate that saved individuals ALONE can
be in view throughout chapter one, note the words “knowledge” and “knowing” in verses twenty-eight and thirty-two.
Both of these words are translations of the Greek word epignosis (the verb form of this word is used in v. 32 [epiginosko], meaning the some as the
noun form in v. 28).
In the Greek text there is the regular word for knowledge (gnosis); and there is an intensified form of
gnosis, formed through the preposition epi (meaning, “upon”)
being prefixed to the word (epi-gnosis,
which has to do with a knowledge of something [Page 150] beyond a regular knowledge, i.e., some facet of a mature knowledge concerning
the matter at hand).
And, according to 1 Cor. 2:
14, the natural man (which is all that the unsaved person
possesses) CAN’T even come into possession of a gnosis type knowledge regarding spiritual
values (the Greek word used in this verse). The reason, of course, is because he is spiritually dead. He simply CANNOT understand spiritual values.
But the individuals in view in the latter part of Romans chap one came into possession of NOT ONLY a gnosis BUT an epignosis type knowledge
of that in view (which, textually [vv. 19, 21, could ONLY have had to do with spiritual values).
HOW did they do this if unsaved?
They DIDN’T; they COULDN’T
have done so!
And, aside from the preceding, it WOULDN’T make any sense at all to see the first seventeen verses
correctly (a message [vv. 15, 16] having to do with faith [vv. 8, 16, 17], in relation to fruit‑bearing [v. 13]), and then try to see the continuing
latter part of the chapter 18-32) dealing with a completely different subject, i.e., with the unsaved.
Scripture is simply NOT structured in such a manner!
(Note that many [regenerate] but unfaithful Christians would NOT fit into the category of those committing the sins mentioned in vv. 18-32, though some [who are regenerate] would [an ever-increasing number in
the world today].
The division between these two types of saved individuals is
or the basis of an exercise of faith. One exercises faith, the other does not
And, there is NO middle ground in this realm. Individuals EITHER find themselves among those described
in the first part of the chapter OR those described in the latter
part of the chapter, regardless of whether or not they are guilty of the sins
named in the chapter.
God, in this passage, appears to simply align the sin of
turning away from a mature
knowledge of the subject at hand - the good news regarding Christians having a
part in Christ’s coming [millennial] reign - with the grossest of the sins of the flesh; and this would show NOT
ONLY what God thinks about the importance of this message BUT what He also
thinks about anyone who would come into a mature knowledge of this
message and THEN turn from it, shown in passages such as Heb. 6: 1-9; 10: 26-39.)
“He that is not with me is against me;
and he that gathereth not with me scattereth abroad”
(Matt. 12:
30; cf. Luke
11: 23).
[Page 151]
Romans 2: 1-5,
continuing from ch.
1, deals with the latter of the two types of
individuals seen in the previous chapter. Then natters change in verse six - “Who will render to every man
according to his deeds” -
continuing for a number of verses, dealing with both types of individuals seen
in ch. 1 (e.g., compare
7 and 8; vv. 9 and 10).
Then, summing matters up, Paul states in verse sixteen:
“In the day
when God shall judge the secrets of men by Jesus Christ according to my gospel.”
Paul’s gospel has to do with the mystery, that which had been
revealed to him at the outset of his ministry, by the Lord Himself. And that
encompassed within Paul’s reference to the message which had previously been
entrusted to him could ONLY encompass ALL which has previously been stated in the book, along
with that which would follow. ALL had to do with this gospel entrusted to him.
Note that the Law is mentioned throughout parts of chapters
two through seven, which would be understandable, for the message was still “to the Jew first.” And, with respect to the message, the Law had to do with
And though the theocracy had long since ceased to exist, the
shadow of regality still remained (Matt. 21: 13; 23: 2). Thus, it was only a natural thing to bring the law into matters under
discussion, though it is clearly stated that the Law had to do with Jewish believers ONLY, NOT Gentile believers (Rom. 2:
11-15).
Throughout chapters one through seven, in connection with two
types of saved individuals, faith and works, Spirit and flesh are dealt with in
a central respect throughout.
Everything builds into chapter eight, which forms an apex
similar to that seen at the end of chapter ten and throughout chapter eleven in
the Book of Hebrews.
Romans chapter eight, continuing from chapter seven, opens that
awaiting the two types of Christians introduced back in chapter one and dealt
with in chapters two through seven.
[Page
152]
An [millennial] inheritance awaits one; and a [thousand year’s] disinheritance
awaits the other.
For one, it is awaiting the manifestation of a new order and
for the other, it is not having a part in this new order of sons.
b) Hebrews
Continuing in Hebrews, the awaiting
inheritance and order of sons are seen dealt with the same way as in Romans.
The writer of Hebrews,
after calling attention to certain things about Christ - His appointed position
as “heir of all
things,” His finished
work on Calvary, and His present position at God’s right hand (1: 2-4) - then does the same thing often seen throughout Scripture. The writer moves FROM past sufferings and present
conditions TO future glory.
Using the Old Testament Scriptures, the writer of Hebrews,
after calling attention to things past and present about Christ, then moves on
to the GOAL toward which
everything moves,
Christ’s coming glory.
And to accomplish this purpose, he quotes from seven Old
Testament Messianic passages (1: 5-13).
(In Luke’s account of Christ revealing Himself to His
disciples [Luke 24:
27, 44,
45], we’re not told which Old Testament Scriptures He called to their
attention. We’re only told that He began at “Moses and
all the prophets” and “expounded unto them in all
the Scriptures the things concerning himself.”
These Scriptures though, of necessity, could ONLY have included BOTH
Christ’s past sufferings and His
future [messianic] glory [vv. 25, 26]:
“Then he said unto them, O fools, and slow of heart to believe all that the
prophets have spoken:
Ought not Christ to have suffered these things, and to enter
into his glory?”
Even though Christ, the One destined to rule and reign, had previously
taught His disciples things concerning His rejection and sufferings [Matt. 16: 21; 17: 22, 23; 20: 17-19; 26: 1, 2], they
still failed to grasp the overall picture and see both the sufferings and the
glory in their proper perspective.
[Page
153]
Thus, Christ’s revelation of Himself
to His disciples through the Old Testament Scriptures would have had to include
passages concerning both. And He could have drawn such dual teachings from Old
Testament Scriptures such as those surrounding the life of Joseph in Genesis or those surrounding the life of Moses in Exodus, along with numerous other passages.)
Though the writer of Hebrews approaches
the matter after a similar fashion seen in the preceding, there is a marked
difference. The writer of this epistle begins by referring to Christ as the appointed “heir of all things” (v. 2) prior to recording anything about 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 post sufferings
in the first chapter of Hebrews,
this is NOT what is
mentioned first, and
this is NOT what the chapter is about. And, accordingly, with
the opening chapter introducing the book (as previously seen in Romans), this
is NOT what the book is about either.
This chapter begins with and centers upon teachings
surrounding the coming [millennial and messianic] glory of Christ,
and this [“glory”] is accomplished mainly through
reference to the Old Testament Scriptures.
Introducing the subject matter in Hebrews through different quotations from the
Old Testament is strictly by Divine design.
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 that which follows, covering the remainder of the
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 the book (much like the previously discussed opening
two chapters of Romans).
[Page 154]
The last of the seven quotations (1: 13) leads directly into the introductory
verse (1: 14) for the first of the five major
warnings (2: 1-5).
The introductory verse to the first warning has to do with an
inheritance awaiting [obedient
and suffering] Christians, which would be realized with the Heir of all things, during the Messianic Era. And the first
warning refers to this inheritance as “so great salvation,” which has to do with Christ and His
co-heirs replacing the incumbent rulers - Satan and his angels (2: 3-5).
Thus, one can immediately see that, contextually, it would NOT be sound exegesis at all for one to
attempt to understand this first warning apart from the Old Testament
quotations which precede the warning.
NOR, in a larger context, would it
be sound exegesis for one to attempt to understand the remaining four warnings
and other related subject matter in the book apart from these introductory verses
and this first warning.
Thus, it becomes a simple matter to see that Hebrews, in different manner, deals with the same
subject matter seen in Romans. And, as in Romans, one might say that Hebrews deals with Paul’s gospel, even though Paul didn’t write
Hebrews.
(Note that Paul had seen and heard Jesus, on more than one
occasion but the unknown writer of Hebrews,
from his statement in connection with “so great
salvation,” evidently hadn’t heard the Lord [2:
4].)
c) Galations
The “gospel” seen
in the opening verses of chapter one 6-9), identified in the latter part of the chapter (vv. 11, 12, 16), with
additional comments in chapter two (2: 1ff), sets the stage for the subject
matter of the epistle.
Galatians, like Romans,
was one of the epistles which Paul wrote during the Acts
period. And the “gospel” alluded to at the
beginning of the book - through those in this Church having been deceived by
someone proclaiming another
gospel - is clearly revealed
to be Paul’s gospel in the latter part of the chapter, NOT the gospel of grace.
This was the message which Paul had previously received from [Page
155] the Lord, the
message that he proclaimed to Christians throughout the Gentile world.
Paul had previously proclaimed this message to those in the
Note Paul’s words to those in this Church concerning the
matter:
“But though we,
or an angel from heaven, preach any other gospel unto you than that which we have preached unto you,
let him be accursed” (v.
8).
Galatians is an easy book to understand, UNLESS you go wrong on the identity of the
gospel in view throughout parts of the first two chapters.
If this gospel is seen and understood as the gospel of grace, as so many do, Galations simply CANNOT be properly understood, for the introductory foundational
material upon which the remainder of the book rests will have been destroyed.
Galatians, as ALL of the epistles - NOT just the
thirteen Pauline epistles BUT ALL the others as well, ALL twenty-eight of them - deal centrally with different facets of that seen in Paul’s
gospel, NOT
that seen in the gospel of grace.
The gospel of grace is seen different places in these
epistles, but, compared to Paul’s gospel, it is seen very sparingly.
Galatians has to do with the inheritance awaiting the new order of sons
(cf.
Rom. 8), an inheritance separate from the
Law (God gave it to Abraham, by promise, preceding the Law [3: 16-18]). The epistle has to do with Christians being
“Abraham’s seed, and heirs
according to the promise” (3: 26-29 [through their positional standing “in Christ,” who is Abraham’s Seed]).
And the book deals with the coming adoption of sons (having to
do with a firstborn status in connection with the awaiting inheritance [4: 1-7]), seen in Romans
as well, in connection with the new order of sons (8: 14-19).
Then, note the warning concerning following the works of the
flesh rather than the spirit in 5: 16-21, a very similar statement to that in Eph. 5: 1-5. And in both Galations and Ephesians, an inheritance
in the
[Page 156]
d) Ephesians
Ephesians begins with a reference to Christians having been blessed “with all spiritual blessings
in heavenly places in Christ” (v. 3; cf. 2: 6). Reference is then made to the
adoption (v. 5) in association with an awaiting
inheritance, which, as set at the beginning of the chapter, is in heavenly places.
And in relation to this awaiting heavenly inheritance,
incumbent rulers occupying the realm where this inheritance lies are dealt with
three different places in the book (chs. 1,
3, 6).
The new order of sons (redeemed man),
destined to take the realm which the present order of sons (angels) occupies,
awaits the adoption - [‘first Resurrection’,] - and the manifestation of the sons of
God, at which time the [millennial] inheritance will be realized.
That is to say, at THAT time,
the
government of the earth change hands.
In Eph. 1: 18-23, the inheritance from verse eleven is referenced, though now seen as
Christ’s “inheritance
in the saints.” And, in
relation to this inheritance, Christ has been raised [out] from the dead, placed at God’s right
hand, positioned “far above principality, and
power, and might, and dominion,” a reference to the incumbent rulers presently occupying the territory
where the inheritance lies (vv. 19-21).
And God has told His Son to sit on His right hand UNTL “I make thine enemies thy footstool” (Ps. 110: 1), which,
in relation to Eph. 1: 18-23, would include these incumbent powers.
Another depiction of the same thing is seen again in Eph. 3: 9. Opening the chapter, Paul began revealing things about the mystery which
had been revealed to him, and his dealing with the mystery continues into verses
nine through eleven.
In fact, once he had moved into these three verses, he was at
the heart of the matter. These verses, as previously seen in chapter one, have to do with the coming change in
the government of earth,
wherein the inheritance is to be realized.
Note these three verses:
“And to make all men see what is the
fellowship of the mystery which from the beginning of the world hath been hid
in God, who [Page 157] created all things by Jesus Christ:
To the intent that now unto the principalities and
powers in heavenly places might be known by [‘through’] the church the manifold wisdom of God,
According to the eternal purpose which he purposed
in Christ Jesus our Lord.”
These “principalities and powers” (Satan and his angels), above whom
God has placed His Son, presently occupy the heavenly places (in which
Christians have already been blessed [1: 3]), the places which Christ and His
co-heirs are destined to occupy.
And this is being made known to these incumbent rulers through
the very presence of the Church in the world - presently in
the kingdom but NOT presently occupying their proper place in the kingdom.
The very presence of the Church in the world is a declaration that a change in the
government of the earth is in the offing.
And the Book of Ephesians, in the closing chapter, sums the entire matter up by
exhorting Christians to properly clothe themselves for the spiritual warfare at
hand - a warfare against, NOT flesh and blood (individuals here on earth), BUT the “principalities and powers” presently occupying these heavenly
places.
These incumbent powers are about to be replaced, they know
this through the very presence of the Church in the kingdom which they rule, and they are doing and will do
everything in their power to prevent this from happening.
Thus, the spiritual warfare rages, whether Christians know it
not (most don’t). And to the victor ALONE belongs
the spoils - whether man or angels.
Christians engaging the enemy in the proper manner can ONLY expect victory,
for the Lord will go out ahead of them and fight the battle. BUT, Christians NOT engaging the enemy in the proper
fashion, will experience just the opposite. Attempting to fight the enemy themselves
can ONLY result in
defeat.
The former will overcome in the battle, subsequently realizing
an awaiting inheritance - [after ‘the First
Resurrection’] - in that heavenly land*; the latter
though will be overcome in the battle, failing to realize an inheritance in
heavenly land.
[* That is, in both spheres - heavenly
and earthly
- of our coming Messiah’s millennial reign.]
[Page
158]
e) Colossians
The entire first chapter of Colossians
is a dissertation on Paul’s continuing prayer for those in this Church
relative to the things in the gospel which he had previously proclaimed among
them, which had to do with “the hope of glory,” “fruit [fruit
bearing],” and an awaiting “inheritance” (vv.
5, 6, 12).
Colossians is a companion epistle to Ephesians.
Both begin the same way, dealing with things in the gospel which Paul had
proclaimed among them. Then, after dealing with a number of these things, this
gospel is mentioned (cf. Eph. 1: 9; 3: 1ff; Col. 1: 25-29; 2: 2).
Different things relative to this gospel are seen in each
epistle. Ephesians dealt quite a bit with the incumbent powers in heavens (1: 20-22; 3: 1-11; 6: 10-18). Colossians though only dealt with these powers
by way of passing (1: 13, 16).
Both Ephesians and Colossians dealt with Paul’s desire that those in
these Churches come into a mature knowledge (Gk. epignosis [ref pp. 149,
150)) of the things having to do with the subject at hand, things
surrounding the gospel which had been proclaimed among them (Eph. 1:
17; 4: 13; Col. 1: 9, 10; 2: 2; 3: 10).
And, exactly as in Ephesians,
so in Colossians (or, as previously seen in Romans, Hebrews,
and Galatians). That seen in the opening chapter
sets the tone for the remainder of the book. Though reference is made in both
books to salvation by grace (Eph. 2: 5, 8, 9); Col. 2: 13, 14), the subject matter throughout both
books is Paul’s
gospel, NOT salvation by grace.
Note how Paul, in the opening chapter of Colossians, handles the present
“Who hath delivered us from the power
of darkness, and hath translated us into the
kingdom of his dear Son:
In whom we have redemption through his blood, even the
forgiveness of sins” (vv. 13, 14),
Verse thirteen, as it has been translated, would lead an
individual to believe that Christians have been delivered from Satan’s kingdom
and [presently] placed in Christ’s kingdom. That
could be true in a futuristic [Page 159] respect, though NOT in a present respect, for there is NO present
The verse could be better understood in the sense of Christians being caused to change
sides with respect to two kingdoms - the present
Then, the next verse deals with “redemption” and “the forgiveness of sins.” The verse, contextually, has to do
with Christians, through a payment, being released from one kingdom, with a
view to another kingdom. And the payment is clearly stated to be Christ’s “blood.” This is NOT a reference back to the time those in Colossae were
saved BUT a reference to Christ’s present ministry as High Priest in
the heavenly sanctuary, on the basis of His blood [presently on the mercy
seat].
And comparing Ephesians and Colossians at this point will provide a better
understanding of matters in both books.
The word translated “redemption” in Col. 1:
14 (Gk., apolutrosis, “to release, effected by payment”)
is the same word translated “redemption” in Eph. 1: 7, 14; 4: 30. In each instance, things in Paul’s gospel are in view, NOT
eternal salvation.
Thus far, looking at different epistles, the same subject
matter - Paul’s gospel - is clearly seen to be dealt with throughout, though
different ways in each epistle. In this respect, understanding more and more
about Paul’s gospel can be derived ONLY one way - through comparing Scripture with Scripture, in this
case, through comparing epistle with epistle.
f) 1, 2 Thessalonians
1 Thessalonians could be summarized as a dissertation to those in “the church of the
Thessalonians” relative to the contents
of Paul’s
gospel, with the
word “gospel” (Gk., euaggelion), as it is
used throughout the epistle (used seven times), referring to this particular
facet of the overall gospel message (1: 5; 2: 2, 3, 8, 9; 3: 2, 6).
This aspect of the good news is introduced in 1 Thess. 1:
5 as “our gospel,” setting the stage for the use of the word gospel throughout both epistles. And, as Paul referenced this aspect
of the good news different ways in Romans chapter one (“gospel of God,”
“gospel of his Son,” “gospel
of Christ” [vv. 1, 9, 15, 16; cf. [Page 160] Rom. 2: 16; 16: 25]), he does the same thing in 1 Thessalonians
(“gospel of God,” “gospel of Christ,”
“good tidings [‘gospel’]
of your faith” [2: 2, 8, 9, 3: 2, 6]).
Note 2 Thess. 2: 14 pertaining to the content of Paul’s gospel:
“Whereunto he called you by our gospel,
to the
obtaining of the glory of our Lord Jesus Christ.”
Then note the crux of the message, emanating from a
proclamation of this good news which Paul was writing about to those in this
Church, as seen in 1 Thess. 2: 11, 12:
“As ye know how we exhorted and comforted and
charged every one of you, as a father
doth his children.
That ye walk worthy of God, who hath called you
unto [‘with respect to’] his kingdom and glory” (cf. 1 Peter 5: 6-10).
This then merges into a section on the [pre-tribulation partial] rapture and that which lies beyond the rapture relative to the Son’s
coming kingdom, seen in the latter part of chapter four and the first part of
chap five (4: 13-5:
10). Then, the remainder of the book has to do with Paul’s
closing remarks.
Then, the second epistle to the Thessalonians simply continues
where the first left off, beginning with two types of [regenerate] Christians at Christ’s coming,
at the end of the Tribulation.
1 Thessalonians left off with matters surrounding the rapt and
subsequent accounting of [those ‘left’] Christians, preceding the
Tribulation. (4: 13-5: 10), wherein these two types of Christians
had been seen - the faithful [and obedient], who
had heeded Paul’s exhortations; the unfaith [and disobedient] who had failed to heed these
exhortations.
For one (the faithful), removed from Man’s Day into the Lord’s
Day, [Page 161] “salvation” awaited; for the other (the unfaithful),
removed from Man’s Day into the Lord’s Day, “wrath” awaited (5: 1-9).
Then 2 Thessalonians chapter one begins with events occurring at a time at least
seven years later, following the Tribulation, following Christ’s return.
And again, two types of [regenerate] Christians are seen.
The faithful [and obedient] are seen realizing an inheritance, realizing the [Page
161] “salvation” of 1 Thess. 5: 9, in “his
kingdom and glory” (2 Thess. 1: 5, 10 - 2: 1); and the unfaithful [disobedient] are seen being denied an inheritance in His kingdom,
realizing the “wrath” of 1 Thess. 5: 9 (2
Thess. 1: 6-9).
g) General Epistles
The general epistles will be dealt
with mainly through two of the seven epistles - 2 Peter and Jude. James was previously dealt with to some
extent in this book (Ch. IX, pp. 117, 118), and John’s epistles have to do centrally with
Christians being brought forth from above or from below, overcoming or being
overcome. And this same thing can be seen in John’s seven letters to seven
Churches, which will subsequently be dealt with.
Peter began his first epistle by dealing with the [future] saving of the [disembodied] soul,*
the life (1: 1-25); and he began his second epistle by dealing
with the importance of Christian maturity, an abundant entrance into Christ’s
kingdom, and that which had occurred when he, James and John were on the Mount
with Christ in Matt. 17: 1ff, which has to do with Christ coming
in His kingdom (1- 1: 21).
[* See also Psa. 16: 10; cf. Acts
2: 27, 34, 35; 1 Pet. 1: 13ff.]
Parts of Peter’s second epistle, reflecting back on his first
epistle, and a verse from Jude
will be dealt with in this section, beginning with the verse in Jude.
Note Jude 3:
“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.”
The words “earnestly contend” in Jude 3
are a translation of Greek word epagonizomai. This is an intensified form of the word agonizomai, from which we derive our English word “agonize.” The word agonizomai is found in such passages as 1 Cor. 9:
25 (“striveth”),
1 Tim. 6:
12 (“fight”),
and 2 Tim. 4:
7 (“fought”). This word refers particularly to “a struggle in a contest.”
In 1 Cor. 9: 24-27, Paul pictured himself as a contestant in a race, with a victor’s crown to be won
through a successful completion of the race. And he pictured himself running
the race in the most [Page 162] intense manner possible, using the
word agonizomai to describe his
actions as he ran.
Paul strained every muscle of his being as he sought to finish the race in a satisfactory
manner and be awarded the proffered crown.
And Paul sought to encourage others to run after the same
fashion, keeping the some goal in view.
1 Timothy 6: 12 states:
“Fight the good fight of faith,
lay hold on eternal life, whereunto thou art also called...”
This verse could be better translated:
“Strive [ Gk.,
imperative of agonizomai,.
again, the word from which the English word ‘agonize’
is derived] in
the good contest [agon] of the faith; lay hold on life for the age,
whereunto thou art also called…”
Agon, translated “contest,” is the noun form of the verb agonizomai translated “strive.” A contest/race is in view (same as 1 Cor. 9: 24-27), and it is a “contest [race] of the faith.” It is “striving” relative to the faith.
The same thing is similarly stated in 2 Tim. 4:
7a:
“I have fought a good fight [i.e., ‘I have strived (agonizomai) in the good
contest’ (agon)]...”
The “contest”
here, as in 1 Tim. 6: 12 and as seen in the part of this verse,
has to do with the faith. And the goal set forth in both sections of Scripture is
the same:
“... I have finished my course [the contest / race], 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...” (2 Tim. 4: 7b. 8; cf. 1 Tim. 6: 12, 15, 18).
The contest or race here is the same race set forth in 1 Cor. 9: 24-27, with one or more crowns in view at the end of the race. And
successful completion of the race will result in the runner being crowned, anticipating the coming rule from the
heavens over the earth as a joint-heir with Christ (called “life for the age”
in 1 Tim. 6:
12).
[Page
163]
With these things in mind concerning the use of the word agonizomai in connection with “the faith” (an
expression peculiarly related to ‘the Word of the Kingdom’ [see Matt.
13: 19,
R.V.]), note the expression “earnestly contend for the faith” in Jude 3.
In keeping with the other translations, the exact thought
brought out by the word epagonizomai in Jude (an intensified
form of agonizomai, the word used in 1 Tim. 6: 12; 2 Tim. 4: 7), could be better understood by using
the translation “earnestly strive.”
Once again, a contest/race is in view; and earnestly striving
“for the faith” - contextually, and in the light of
the preceding related Scriptures where agon and agonizomai are used - could be better understood in the English text by
translating, earnestly striving “with respect to the faith,” for that can ONLY be EXACTLY what is being stated.
Earnestly striving “with respect to
the faith” in Jude carries the identical thought of striving “in the good contest of the
faith” in 1 Timothy. The intensified form of agonizomai (used only this one place in the New
Testament) undoubtedly appears in Jude because of the subject of the epistle (apostasy) and the immediate danger of the [regenerate] recipients of this message being caught up in the apostasy at hand.
Understanding EXACTLY what
is involved in earnestly striving “with
respect to the faith” in Jude is possibly best brought out in Peter.
2 Peter is the companion epistle to Jude. Both epistles deal with the same subject matter throughout -
“faith,” and “apostasy.”
“Faith” appears first
in both epistles (Jude 3; 2 Peter ch. 1), by “apostasy” from the faith (Jude 4ff; 2 Peter chs. 2, 3).
2 Peter also occupies the same unique relationship to 1 Peter that Jude occupies relative to all the preceding epistles - Pauline and
General.
2 Peter chapter one is Scripture’s own commentary on Jude 3. And this commentary is perfectly in
line with that which is stated about “the faith” at any other point in Scripture.
1 Peter deals specifically with “faith” in relation to the salvation of the soul (1: 1-11), and 2 Peter deals with “faith” (ch.
1) and “apostasy” (chs. 2, 3) in relation to this salvation.
[Page
164]
The same order is set forth in Jude
and the epistles which precede. The epistles preceding Jude
- Pauline, Hebrews, - General -
also deal specifically with the salvation of the soul. Jude then forms a capstone for the entire
subject, presenting, as 2 Peter,
“faith” in relation to the salvation of the
soul first (v. 3),
and then “apostasy” in relation to the salvation of the
soul (vv. 4ff).
Parallels in the sections on apostasy from the faith in both epistles
(2 Peter 2: 1ff;
Jude 4ff) clearly illustrate the oneness of
Peter’s and Jude’s messages. Numerous identical subjects, events, and places
are recorded in the same order (cf. 2
Peter 2: 1-3
and 4; 2 Peter 2: 4-9 and Jude 6, 7; 2 Peter 2: 10-14 and Jude 8-10; 2 Peter 2: 15, 16 and Jude 11;
2 Peter 2: 17,
18 and Jude 12,
13, 2 Peter 3:
1-13 and Jude 17-19).
“Apostasy” in both
instances is from the same “faith”; and since Scripture is to be
interpreted in the light of Scripture, a proper study on either “faith” or “apostasy” in one epistle would necessitate study of the same subject
matter in the other epistle.
The best available commentary on Jude is 2 Peter, along with other related Scripture; and the best available
commentary on 2 Peter is Jude, along with other related Scripture.
Our main interest at hand is the parallel sections on “faith” in the two epistles. Where Jude devotes one verse to earnestly strive “with respect to the
faith” (v. 3),
Peter devotes the greater part of entire chapter to maturity in the faith (ch. 1).
And this chapter, in the light of Jude
and other related Scripture, is actually a dissertation on earnestly striving “with respect the
faith,”
which will result in the one engaged
in this “contest of the faith” (if he runs
according to the rules) “receiving the end [‘goal’]” of his faith,
even the [future] salvation of his soul (1 Peter 1: 9).
Then, note the way Peter ends his second epistle, referencing Paul:
“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.
[Page 165]
Ye therefore, beloved, seeing ye know these things before, beware lest ye also,
being led away with the error of the wicked, fall from your own
stedfastness.
But grow in grace, and in the knowledge of our Lord and
Saviour Jesus Christ. To him be glory both now
and for ever. Amen” (2 Peter 3: 15-18).
h) Revelation
2, 3
The seven epistles to the seven Churches in Revelation chapters two and three are all
identical in their basic structure. The opening verse of each epistle contains
descriptive terminology, taken either word-for-word from the description of
Christ given in chapter one or from material directly related to this
description, which has to do with [Divine] judgment.
Following this, each epistle begins with the statement, “I know thy works...” Then, certain things are stated
concerning each church relative to past works, and each epistle concludes with
an overcomer’s promise.
Contextually, the “descriptive”
aspects of Christ in chapters two and three can ONLY continue the thought of judgment
from, chapter one. The seven epistles to the seven Churches in chapters two and
three provide additional information, forming commentary, with judgment continuing as the central issue at
hand.
“Works” are then
brought into the picture in each epistle, for it is works which will be
reviewed when Christians are judged.
“Overcoming” and
promised “blessings” then terminate each epistle, clearly revealing that only the
overcomers - those possessing works comparable to “gold, silver, precious stones” - will be allowed to enter into the
promised blessings.
There are seven different overcomer’s promises in chapters two
and three, and each promise is millennial in its scope of fulfilment.
That is, these promises will be realized during the 1,000-year
reign of Christ after Christians have had their
works tried “by
[‘in’] fire” at the [Lord’s] judgment seat.*
[* See Hebrews
9: 27;
Acts 2: 34ff. & Acts 7: 4, 5; 2 Tim. 2: 17, 18; cf.
Matt. 12:
40; 16: 18; Luke 16: 23-31; Rev. 6: 9-11 with the
overcomers’ promises in Revelation ch. 2. & 3., R.V. etc.]
Christ is seen as judge in the midst of the seven Churches in chapter
one, and chapters two and three provide information concerning why and on what basis these seven Churches -
representing Christianity as a whole - are to come under judgment.
[Page 166]
The word “overcome” is a translation of the Greek word nikao, which means “to conquer” or “to gain a victory over.” The thought inherent in the
word nikao (or nike,
the noun form of the word) always means to be victorious in a contest or conflict.
The “overcomers” are the conquerors, the victors; they are ones who will have
successfully run the race of the faith; they are ones who will have
conquered the numerous encountered obstacles along the way.
Christians have been saved with a view to their being
overcomers and bringing forth fruit. And this matter comprises the very heart
of the message which is to be proclaimed to [regenerate] Christians throughout the dispensation.
Those presently being called comprise an entirely new creation, which is
neither Jew nor Gentile, forming one new man “in Christ.” And God is extending to individual
members of this one new man the privilege of overcoming and bringing forth fruit,
with a view to their occupying positions as joint-heirs with Christ in the
heavenly sphere of the coming [millennial] kingdom.
The present dispensation [or this evil and apostate age] is the time which God has set aside
to accord redeemed man the privilege of overcoming and bringing forth fruit,
and [His] judgment at the end of this dispensation will reveal man’s response to this privilege. Some Christians will be shown to have overcome, possessing works
comparable to “gold, silver, precious stones”; but other Christians will be shown
to have been overcome, possessing works comparable to “wood, hay, stubble.”
The overcomers will, at that time, inherit the promised
blessings of Revelation chapters two
and three; but those shown to have been overcome will be denied these
blessings.
THIS is the central subject matter dealt with in the opening
three chapters of the Book of Revelation.
And as well, as has been shown, this is the central subject matter in all
twenty-one of the previous epistles, which is the central subject
matter seen in Paul’s gospel.
* * *
[Page
167]
CHAPTER XII
Concluding in Revelation
The Kingdom of This World Become
That...
The End Seen from the Beginning
“The Revelation of Jesus Christ,
which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant
John” (Rev. 1:
1).
The opening verse of the final book in Scripture relates, at
the outset, both WHAT
the book is about and HOW the book has been structured.
The book, by its very name - The Apocalypse - relates that it is about an unveiling. And
that unveiling is specifically stated to be “The
unveiling of Jesus Christ,” which, in chapter ten, is
declared to be synonymous with completing “the
mystery of God” (v. 7).
And the preceding has been
accomplished on the pages of a book that has been structured in a specifically revealed
“signified” manner (Gk., semaino)
- the only book in Scripture
specifically stated to have been structured in this manner.
Subject, Structure
The word “Revelation” (v. 1)
is a translation of the Greek word apokalupsis, which means to “disclose,” “reveal,” “uncover.” And this word, along with its verb form (apokalupto),
are together used forty-five times in the New Testament in passages such as
Rom. 16: 25; 1 Cor. 2: 10; Gal. 1: 12; Eph. 3: 3, 5; 1 Peter 1: 7, 13; 4: 13.
[Page
168]
1) An Unveiling
The Book of Revelation, The Apokalupsis, “The Apocalypse,” is about a disclosure, an uncovering, an unveiling of that which the Father had
previously given to and would accomplish through His Son (cf. John 3: 34, 35; 5: 20-22; 7: 16; 8: 28).
And that which the Father had previously given to and would
accomplish through His Son is seen in both Old and New Testament Scripture as “all things” (cf. Gen. 24: 36; 25: 5; John 16: 15; Col. 1: 16-18; Heb. 1: 2-13).
Then, more directly, and in the words of the book itself, that
being made known pertains to a revelation of the Son Himself. This book is an opening up of that which relates ALL that the Father has given to and
would accomplish through His Son, revealed through a revelation of the Son.
And the revelation of the Son, according to this opening
verse, is going to be accomplished through a specifically revealed means -
through revealing “things which must shortly [Gk., tachos ‘quickly,’ ‘speedily’] come to pass.”
That is to say, once this revelation of the Son begins through
an unfolding of future events, the revelation will occur in a quick or speedy fashion - actually overtime covering little more than
seven years.
(On the translation of tachos in the opening verse as “quickly” or “speedily,”
refer to a cognate word, tachu, used seven times in this book,
translated “quickly” each time [2: 5, 16; 3: 11; 11: 14; 22: 7, 12, 20].)
According to John 1: 1, 2,
14, the incarnation was simply the Word (the Old Testament
Scriptures) becoming flesh. There is the written Word (which is living [Heb. 4: 12]), and there is the living Word (which is the written Word, inseparably connected with the Father, made
flesh).
The Book of Revelation is thus an opening up of the Old Testament Scriptures through a Person, through the Word which became flesh.
And any thought of an opening up of the Old Testament Scriptures
extending into and including an opening up of the New Testament Scriptures as
well would be completely out of place, for there is NOTHING in the New that cannot be found, after some [Page
169] fashion, in the
Old. If there were, there could NOT be the necessary corresponding completeness between the
written Word and the living Word at a time BEFORE the New Testament had even
begun to be penned.
2) Signified
The word “signified,” as previously seen, is a translation of the Greek word semaino, which is the
verb form of the word for “sign” (semeion).
The Apostle John introduced, opened up, and developed matters
in his gospel account through signs. And in the Book of Revelation, matters are introduced, opened up, and developed in a similar manner.
God, throughout His revelation to man, shows an affinity for
the use of types, numbers, signs, and metaphors to make Himself, His plans, and His
purposes known. And this MUST be recognized,
else man will find himself failing to go beyond the simple letter of Scripture
(cf. 2 Cor. 3: 6 - 4: 6).
Man, for example, will find himself understanding Biblical history but failing to
understand the God-designed typical significance of that history.
Or if numbers,
signs, or metaphors are used - which
they often are - he will fail to understand the God-designed significance of
these as well.
At the very outset, God makes it clear that the Book of Revelation has been structured in a particular manner,
closely related to the manner in which John was led by the [Holy] Spirit to structure his gospel. The
Gospel of John was built around eight signs which Jesus had previously
performed during His earthly ministry, and these signs were recorded and
directed to the Jewish people during the
time of the re-offer of the kingdom to Israel (which occurred between 33
A.D. and about 62 A.D. [John 20:
30, 31]).
And the Book of Revelation - dealing largely with the Jewish people once again (exclusively, along with God dealing with the
nations through
[Page 170]
To understand how the word semaino, translated “signified,” is used introducing the Book of Revelation, note how John uses this same word three
times in his gospel (12: 33; 18: 32; 21: 19). The context leading into each verse provides an
illustrative statement which allows that stated in the verse to be understood.
Note the first of these three usages, within context:
“And I, if I be lifted up from the earth, will draw
all men unto me.
This he said, signifying [from semaino] what death he should die” (vv. 32, 33).
Aside from Rev. 1: 1 and the
three verses in John’s gospel, the only other usages of the word semaino in the New Testament in Acts 11: 28; 25: 27. And the some thought is set forth
through the use of the word in these two passages, though the illustrative
statement is inferred in the first usage.
Thus, “signified,” a translation of semaino, has to do making something known through a manner which
carries the reader from a somewhat indirect means to a
direct means,
using an illustrative statement as a means of explaining a matter.
And this is seen accomplished in the Book of Revelation different ways. The numerous numbers and metaphors would be two
main ways. The structure and contextual setting of the seven short epistles to
the seven Churches in Rev, 2, 3 would be another way (explained in
the next section). And all illustrative means of this nature in the book are,
they would have to be, in line with the meaning of the word semaino and the manner
in which this word is used elsewhere in the New Testament.
A Synopsis of the Book
In one respect, the entire Book of Revelation has to do with future events.
However, in another respect, because of the way that the book has been
structured, chapters two and three can be understood in both historical and prophetic respects.
And the preceding should not be thought strange in any way.
John, in his gospel, uses “types”
(Gk., tupos, the noun form for [Page 171] the word translated “signified”) in a similar respect, for types are
simply historic events used to foreshadow future events.
1) Revelation
1-4
Beginning this brief synopsis, note the book’s three-part
division, seen toward the end of the first chapter:
“Write the things which thou hast seen,
and the things which are, and the things which shall be hereafter” (v. 19).
“The things which thou host seen” would refer to that which John had seen between the time
that he was removed from Man’s Day on earth and transported into the Lord’s Day
in heaven (v. 10)
and the time that he was told to write these words (v. 19).
And John was moved forward in time as well, for he was moved
to a time which could only be immediately following the present dispensation.
That which John had just seen at the time he was told to write
in verse nineteen had to do with the complete Church in Christ’s presence. And Christ was NO longer occupying the office of High Priest for Christians; rather, He was NOW occupying the office
of Judge, about to judge Christians (vv.
11-16; cf.
v. 20).
(The preceding would be evident a number of different ways -
different things about the scene itself [the complete Church in heaven, in
the Lord’s presence, at a future time, in
the Lord’s Day], and the
manner in which Christ is dressed or depicted [as a judge, NOT
as a priest].
The complete Church - ALL Christians throughout the
dispensation [the dead raised, removed with believers alive at that
time] - is depicted through John’s experience [removed into the Lord’s Day,
then seeing “seven candlesticks” in Christ’s
presence (vv. 12, 13), representing the seven Churches in chs. 2, 3 (v. 20, “seven” showing
completeness)].
Note that Christ occupies the office of High Priest for the Church ONLY during the present dispensation. ONCE the dispensation is over, a change will occur. He will THEN
occupy the office of Judge.
To show one distinction between a priest and a judge, note the placement of the girdle which
Christ is seen wearing - about “the paps,”
the
breasts [v. 13]. A priest wore the girdle about the waist, a
judge about the breasts [cf. Rev.
15: 6].)
[Page 172]
Thus, the scene in Rev. 1:
10ff depicts the complete Church (through John’s experience), at
the end of the dispensation; removed from Man’s Day and placed in the Lord’s
Day, in Christ’s presence, awaiting judgment.
Then, chapters two and three, showing “the things which are” (v. 19),
continue from chapter
one and relate that judgment.
Each of the seven epistles is structured in an identical
manner, having to do with works,
with a view to overcoming. And each epistle has a different overcomer’s promise.
Thus, this future judgment of
Christians will be on the basis of works, with a view to showing whether an individual has overcome or has been
overcome, with the overcomers ALONE realizing the seven different overcomer promises.
(For additional information on Rev.
2, 3,
refer to the author’s book I Know Thy Works.)
The third part of Rev. 1: 19, “the things which shall be hereafter,” is seen in Rev. 4:
1ff (the Greek words meta tauta, “after these things,” seen once in Rev. 1: 19 is seen twice in Rev. 4: 1):
“After this [Gk. meta tauta] “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 [Gk.,
meta
tauta].”
Revelation 4: 1 depicts the same thing previously
seen in Rev.
1: 10 - John removed from
Man’s Day on earth and placed the Lord’s Day in heaven.
But this time, the heavenly scene begins at a time following the judgment of the Church, having to do with that
which will transpire after these things (AFTER things having to do with the judgment of Christians in chapters two
and three).
And the manner in which the entire
matter is structured - using seven existing Churches in Asia - a history of the
Church throughout the dispensation is shown as well (a history which takes
Christendom FROM Ephesus [which left its “first love”] TO Laodicea [“wretched, and miserable, and poor, and blind, and naked”]).
[Page
173]
And showing both a dispensational history and a future
judgment of the Church through the seven existing Churches is one of the
intricacies allowed by the manner in which the book has been structured.
The scene in heaven following events of the [Christ’s future] judgment
seat depicts God seated on a rainbow-encircled throne, surrounded by
twenty-four crowned elders (Gk. presbuteroi, referring to older ones in relation to that in view),
seated on thrones.
And following scenes of praise and adoration directed toward
the One seated on the throne (by the elders and four living creatures), the
twenty-four elders arise from their thrones, fall down before God, and cast
their crowns before His throne (vv. 4-11).
These elders, these presbuteroi, since
they are crowned and seated on thrones,
can ONLY be seen depicting older ones in relation to the government of the earth (the only government which textually, or
contextually, could be in view).
And this one thing ALONE would identify
them as angels,
for man, at this point in the book, has
yet to replace angels in the government of the earth.
Note the complete scene. The Christians who are to
replace angels have been identified immediately prior to this (chs. 2, 3). And these angels,
in possession of crowns having to do
with the government of the earth, willingly
relinquish these crowns, with a view
to Christ and His co-heirs*
taking the kingdom.
[* See Rom.
8: 17,
R.V. and note the attached words in italics (which are added by the
translators); and note the conditional words after -] “… and if children, then heirs, heirs of God”
- [i.e., after being eternally saved
by His grace, and being included
amongst all of His redeemed children] - “and joint-heirs with Christ” - [i.e, during His Messianic thousand-year-reign:, (Rev.
20: 4-6.) cf. Rev.
2: 25; 3: 21; 11: 15, etc.)] - “if so be that we suffer with him, that we may be also glorified with him,” The literal Greek text reads: “… joint-heirs of an Anointed; if indeed we suffer
with” - [no ‘him’] - “so that also we may be glorified with.” [ no ‘him’/]
Here in this last clause a distinction has been made
between the words “if
children, then heirs of God,” … and the words “…and Joint heirs of an
Anointed [Christ] if indeed we suffer with,” [Him] “so that we may be glorified with” [Him.]”
That is, during the time of our Lord’s promised inheritance
(Ps. 2: 8), and His millennial reign (Rev. 20: 4) - upon and over this soon to
be restored earth, (Rom. 8: 19-22). See also Psalms 72 and 110;
cf. Isa. 19: 25; Jer. 12: 15; 23: 5-8; Micah 4: 1-7; Habakkuk 2:14;
Zechariah 16: 21, R.V.)]
Thus, a scene of this nature, following the judgment seat, is EXACTLY
what one would expect.
For the FIRST TIME in the history of the earth
an event of this nature CAN OCCUR!
And, showing the gravity of the matter, this occurs
immediately following events surrounding the judgment seat, even before the redemption [i.e., the setting free] of the inheritance (next three sections in this chapter, covering Rev. 5, 6, 8, 9).
(The preceding only touches on material
which can be gleaned from the action of these twenty-four elders in Rev. 4.
For additional information on this
subject, refer to Chapter IV, “Crowns Relinquished in
the Lord’s Day,” in the author’s book, The Rapture and Beyond.)
[Page
174]
2) Revelation
5
All of Revelation chapter five is taken up with events surrounding the introduction of a seven-sealed scroll and the search
for and identity of the ONLY One found worthy to break the seals (or look in the scroll),
with the seals of this scroll beginning to be broken the next chapter.
Properly understanding that which is in view through the
introduction of this seven-sealed scroll and the breaking of the seals on the
scroll is ABSOLUTELY NECESSARY for
a proper understanding of ALL which both precedes and follows in the Book of
Revelation.
ALL preceding [chs.
1-4] has
built into chapter five. And the judgments seen in succeeding chapters, beginning in chapter six, are
the judgments unleashed through the breaking of the seven seals on the scroll.
These judgments are God’s terms for the redemption of the
inheritance. And, as well, a
revelation of the Son is brought to pass through a breaking of the seals on
this scroll.
Two seemingly separate matters are involved - the redemption
of the inheritance on the one hand, and a revelation of God’s Son on the other.
BUT, the manner in which God has
structured this book, stated at the outset, allows God to bring the revelation
of His Son to pass through bringing the redemption of the inheritance to pass.
And bringing about the revelation of the Son through the
redemption of the inheritance, the entirety of that revealed - from the scroll
itself to the breaking of the seals of the scroll - is fraught with
illustrative statements throughout, explaining matters through moving from
indirect to direct (“signified”).
Then, something else is seen through the revelation of the
being part and parcel with the redemption of the inheritance.
The redemption of the inheritance is also part and parcel with
two other things, with these two things automatically occurring with the
completion of the redemption of the inheritance:
1) The bride,
previously revealed at the judgment seat becoming Christ’s wife (cf.
Ruth 3, 4).
2) A repentant and converted Jewish nation restored as the
wife of Jehovah (cf. Jer. 32, 33).
[Page
175]
The completion of the redemption of the inheritance,
automatically bringing the preceding to pass, will allow the complete
millennial rule to be established after the manner in which God set matters
forth in the beginning.
Man, exercising regality, CANNOT rule alone - something unchangeably established at the outset in Genesis.
Adam had been created to rule the restored domain (Gen. 1:
26-28). And Eve, created in Adam,
subsequently removed from Adam’s body, and brought into existence as a separate
entity, was to rule with Adam - he as king, and she as consort queen (Gen. 2:
18-25).
The preceding forms the type, with Christ and the one to be removed from His body forming the
antitype. And the antitype MUST follow the type in exact
detail.
Adam, apart from Eve, was incomplete, for she was a part of
his very being (Gen. 2: 23, 24).
In the same respect, Christ, apart from His bride, is incomplete, for she is
part of His very being (cf. Eph. 5: 30-32; Heb. 2: 10).
Then, the same relationship between God and
Thus, the redemption of the inheritance involves more than
just the territory itself. A revelation of the Son, the bride becoming Christ’s
wife, and
In short, the oft-overlooked manner in which the Book of Revelation has been structured can be seen in
its fulness in chapter five, for the beginning part of the book builds into
this chapter and the remainder of the book is simply an outworking of that seen
in this chapter.
3) Revelation
6
In Chapter five, with the introduction of the seven sealed
scroll, search was made for One worthy to break the seals on the scroll. This
search was made “in heaven,” “in earth,” and - [in “Sheol” / “Hades”]* - “under the earth” (an all-encompassing statement), with ONLY One person found
worthy - “the
Lion of the tribe of
[* See
Gen. 38: 35 Septuagint (LXX) & R.V.; cf.
Luke 16: 23; Acts 2: 27, 31, R.V.]
[Page
176]
Christ was introduced as a “Lion,”
then seen as a “Lamb,” for the redemption of the
inheritance occurs through judgment. And God’s
terms for the redemption of the inheritance are shown by the judgments which
occur as each seal is broken.
The first six seals are broken in chapter six, and the seventh
at the beginning of chapter eight.
It is evident (from things stated) that the breaking of the
first four seals (vv. 1-8) ‑ depicting the actions of the
four horsemen of the Apocalypse - are ALL-encompassing, succinctly covering the complete panorama of ALL the judgments,
those occurring and during and immediately following the Tribulation,
preceding the Millennium.
Then, all subsequent material in the book through chapter
nineteen (Rev. 6: 9ff) forms commentary - the sinews, flesh, and skin to clothe the skeletal
framework (that succinctly stated about the actions of the four horsemen when
the first four seals were broken).
This would be much like Gen. 1: 1 - 2: 3 forming an opening, foundational base covering the whole panorama of 7,000
years, with the remainder of Scripture providing commentary - the sinews,
flesh, and skin to clothe the skeletal framework.
Then the breaking of the sixth seal, concluding this chapter,
presents one of three places in the book where Christ’s return at the end of
the Tribulation is seen, with each of these three places presenting a different
word picture and revealing different things about His return (cf.
6: 12-17; 14: 14-20; 19: 11-21).
Then, following the introduction of the 144,000 Jewish evangels and the results of their
ministry during the last half of the Tribulation (ch. 7, cf.
ch. 14), events surrounding the breaking the seventh
seal are seen at the beginning of chapter eight.
(The breaking of the seven seals, as previously seen, are
divided into two parts - the first four, then the last three.
“Four” is the number of the
earth, which is the domain, the inheritance being redeemed; and “three”
is the number of Divine perfection.
Thus, this separation of the seven seals into two parts -
four, and three - shows Divine perfection in the redemption of the
inheritance [something
also shown in the complete panorama of judgments - seven seals, seven
trumpets, seven vials of wrath; “seven”
and “three,” both
complete numbers].)
[PAGE
177]
4) Revelation
8, 9
“And when he had opened the seventh seal, there was silence in heaven about
the space of half an hour.
And I saw the seven angels which stood before God; and to them
were given seven trumpets...
The first angel sounded...” (Rev. 8: 1, 2, 7a).
-At the
time of the breaking of the previous seal, the sixth seal - in keeping with the
manner in which the book has been structured (“signified”)
- the government of the earth is seen shaken to its very foundations, in
complete disarray (vv. 12-16).
And, in association with this scene, the heavens are opened (vv. 14, 16), and “the great day of His wrath” is declared to be at hand (v. 17).
“The great day of His wrath” in this verse, CAN’T be a reference
to the Tribulation (Daniel’s Seventieth Week), for the timing of this
statement, textually, is AFTER the government of the earth has been brought into complete
disarray, something which results from the judgments occurring during the
Tribulation.
Further, this wrath, as well, is associated with Christ’s
return (textually, contextually, and in the types and the
Prophets).
Thus, “the great day of His wrath” occurs following Man’s Day, following Christ’s return,
during the succeeding Lord’s Day, evidently during the first seventy-five days
of this time (Dan. 12: 11-13).
In this respect, judgments dealt with by the Old Testament
prophets in connection with the Lord’s Day ALWAYS have to do with judgments following the Tribulation, following Christ’s
return, NOT with judgments during the Tribulation (during
Man’s Day), preceding Christ’s
return (note particularly the Book of Joel in this respect [1: 15;
2: 1ff; 3: 1ff; cf.
Zeph. 1: 14, 15]).
(Confusion arises when individuals attempt to see the Lord’s
Day beginning on earth in Rev. 6: 1, when the
first seal is broken, beginning and running concurrently with the last seven
years of Man’s Day.
However, Scripture NEVER deals with Man’s Day and the Lord’s Day in such a manner - time
during one running concurrently with time during the other. In Scripture, the
Lord’s Day begins ONLY AFTER Man’s complete 6,000-year-Day has run
its course.)
[Page
178]
The seven trumpet and seven vial judgments (Rev. 8,
9, 15, 16) are the judgments unleashed when the seventh and last is
broken.
These judgments occur following the Tribulation, preceding the
Millennium. And they occur after Christ has returned to earth, accompanied by
His mighty angels, along with Moses and Elijah (ref. continuing data dealing with Mal. 4: 1-6, pp. 179-181).
(The seven trumpet and seven vial judgments form different descriptions
of the
SAME judgments.
That occurring when the first trumpet is sounded and the first
vial is poured out have to do with the SAME judgment. And so it is with the sounding of the
other trumpets and the pouring out of the other vials.
That occurring when the vials are poured out simply provide additional
information concerning that occurring when the trumpets are sounded.)
The sounding of the seven trumpets and
the pouring out of the seven vials - judgments upon the kingdom of the Assyrian
yet future (Micah 5: 5) - have their counterpart in judgments upon the kingdom of the Assyrian in
history, during Moses’ day (Isa. 52: 4).
Moses had returned to the Jewish
people, Christ will have turned to the Jewish people. Judgment upon the kingdom
of the Assyrian followed in Moses’ day and will follow in Christ’s day.
Thus, if an individual wants to know what will happen to the
Jewish people and the kingdom of this world at the time Christ returns, all
that person has to do is begin reading at Ex. 4: 19 and
continue to Ex. 15: 19.
The preceding takes an individual throughout the complete
panorama of events which will occur following Christ’s return, events having to
do with
The most intense part of the judgments wrought through
breaking of the seals on the seven-sealed scroll will evidently occur after the seventh and last seal has
been broken,
particularly when the fifth and sixth trumpets sound (fifth
and sixth vials are poured out).
And these judgments - forming “the great day of His wrath” - will occur with Christ present on earth,
immediately prior to [Page
179] destruction of Gentile world power (Armageddon, the seventh trumpet and vial judgments, bringing
matters to an end [cf. Joel 3: 15, 16; Matt. 24: 29-31; Rev. 6: 12-17]).
(Note the intensity of these climactic
judgments in Rev.
9: 1-21.
And this is evidently where judgmental conditions will reach an apex, necessitating
a shortening of the days for mankind’s very survival [Matt.
24: 22].
The 2,520 days comprising the seven-year Tribulation CANNOT be shortened, for this number is unchangeably
set, though God, if He so
desired, could still work with time in this respect [time is relative, not
constant (shortening time, but still completing 2,520 days)].
But, there is a five-month period in Rev. 9: 5, 10 which
is not unchangeably set [time
following the 2,520 days, time given for the judgments of the fifth trumpet to
occur]. As well, unless these days were cut short, this five-month period would
evidently extend beyond the seventy-five-day period at the end of Daniel, which it seemingly can’t do.)
Malachi closed the Old Testament with the preceding “great day of His wrath” in view.
This time begins with that stated in Mal. 4: 1, followed by promises concerning what the Lord would subsequently do for
His people in that day (vv. 2, 3).
Then attention is called to “the law of Moses,” the rules and regulations
governing the people within the theocracy - an evident allusion to past
disobedience and ensuing results, along with a call for repentance, obedience (v. 4). And this
is followed by God’s promise to send Elijah back to the Jewish people “before the coming of the great and dreadful day of the Lord” (vv. 5, 6).
Note how this closing chapter in the Old Testament reads:
“For,
behold, the day cometh, that shall burn as an
oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day
that cometh shall burn them up, saith the LORD
of hosts, that it shall leave them neither root
nor branch.
But unto you that fear my name shall the Sun of
righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.
And ye shall tread down the wicked; for they
shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of
hosts.
[Page
180]
Remember ye the law of Moses my servant, which I commanded
unto him in Horeb for all
Behold, I will send you Elijah the prophet
before the coming of the great and dreadful day of the LORD:
And he shall turn the heart of the fathers to the
children, and the heart of the children to their fathers, lest I come and smite the earth with a curse” (Mal. 4: 1-6).
The preceding is the manner in which the Old Testament closed,
with four hundred silent years following.
The break in these silent years come with events surrounding
the appearance of
And the heavens once again closed over six decades later with
Israel’s climactic rejection of the proffered kingdom (Acts 7: 51-59; 28: 23-29).
BUT, after a two-day wait, a 2,000-year wait, the heavens are about to once
again open for the Jewish people. And that is seen when the sixth seal is
broken, with the heavens opened and Christ returning to the Jewish people,
accompanied by His mighty angels, along with Moses and Elijah.
(Note “the Son of man coming in His
kingdom” in Matt. 16: 28-17: 5. Moses
and Elijah are with Christ.
This is NOT something like [i.e., a preview, etc.] of “the Son of man coming in His kingdom.” Rather, this
is EXACTLY what the text states, with time moved ahead 2,000 years - “the Son of man coming in His kingdom.”
Then, angels are also seen accompanying Christ at this time [Matt. 24: 31; 2 Thess. 1: 7; Rev. 19: 11-14].
For additional information on the preceding, refer to Chapters III, IV,
“Moses and Elijah in That Day, I, II,” in the author’s book, Coming
in His Kingdom.)
When the sixth seal of the scroll is broken, the heavens will
open, and Christ, accompanied by angels, and Moses and Elijah will return to
the Jewish people. Then, through the breaking of the seventh and last seal on
the scroll, the prophecy in the 1ast chapter of the Old Testament, Mal. 4: 4-6, will be worked out.
[Page
181]
A period of silence followed the recording of these words by
Malachi, and a period of silence will precede the fulfilment of the things seen
in this chapter in Malachi (Rev. 8: 1, 2, 7ff).
The Kingdom of This World Became That...
The end result of all seven seals being broken and the scroll
being opened up is seen in events covering all of chapter ten and the latter
part of chapter eleven (vv. 15-19):
“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
became that of our Lord, and of His Christ’]; and he shall
reign forever and ever.
And the four and twenty elders, which sat
before God on their seats, fell upon their faces, and worshipped God,
Saying, We give thee thanks, O Lord God Almighty, which art,
and wast, and art to
come; because thou hast taken to thee thy great
power, and hast reigned.
And the nations were angry, and thy
wrath is come, and the time of the
dead,
that they should
be judged, and that thou” - [after the judgment of ‘the dead’ (see Heb. 9: 27; cf. Rev. 2: 26, 27; 3: 11, 12, 21: 20: 4-6, R.V.)] - “shouldest give reward unto thy servants the prophets, and to the saints,
and them that fear thy
name small and great; and shouldest destroy them which destroy the earth.
And the
The whole of the matter surrounding this scroll being opened
and everything being brought to pass within the confines of that seen by the
breaking of the seals on the scroll occurred between the time that the Son took the sealed scroll from His
Father’s
right hand in chapter five and a mighty angel appeared in chapter ten holding
the opened scroll.
This mighty angel, the seventh and last of the angels to whom
seven trumpets were given when the seventh and last seal of the scroll had been broken (cf. 8: 2; 10: 7; 11: 15), brings the entire matter to a close.
The seven-year Tribulation, along with events immediately following (which
usher in the Messianic Kingdom), will be over at this point in the book.
[Page
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The earth, through the depicted judgments, will have been redeemed. And events in
succeeding chapters (chs. 11 - 19), along with events back in chapter seven, simply form detail and
commentary concerning events occurring during the time of the judgments in
chapters six, eight, and nine, when the seals on the scroll were being broken.
Thus, as previously seen, the actions of the seventh angel
with the opened scroll in chapter ten bring matters to a close. And events in conjunction with his
sounding the seventh and last trumpet - with the corresponding seventh and last
vial in ch. 16 being poured out as well (the same judgment,
providing added commentary [vv. 17-21]) - could
only form what would have to be understood as the apex of this closing book in Scripture as previously
referenced, note the same events described another way in ch. 11 [vv. 15 - 19]).
And there is a grandeur to the scene at hand which one needs
to simply step back from and allow Scripture to depict.
That seen in Revelation
chapter ten is the manner which God chosen to announce THE COMPLETION of 6,000 years of redemptive work.
And this is the manner which God has chosen to “declare the decree” seen
in the second Psalm.
Note Ps. 2: 5-7 in this respect:
“Then shall he speak unto them in his wrath [speak unto the Gentile nations coming against
restored
Yet have I set my King upon my holy hill of Zion.
I will declare the decree:
the Lord hath said unto me, Thou art my Son; this day have
I begotten thee
[brought His Son forth in the sense seen in the text, placing Him on the throne
in
1) All of the Seals Broken
The seven-sealed scroll from chapter five - the title deed to
the earth - seen with all the seals broken in chapter ten, contained the COMPLETE redemptive terms for the
inheritance, the
earth. There
were NO terms outside of this scroll, and the terms
of the scroll, had to do with judgment.
[Page 183]
Within the scope of these redemptive terms, these judgments,
there were three sets of sevens-
seven seals, seven trumpets, and seven vials. The seven trumpets formed the judgments
of the seventh seal; and, as previously seen, the seven vials paralleled and
formed further commentary on the seven trumpet judgments.
Thus, both the seven trumpets and the seven vials formed the
judgments of the seventh seal.
ONCE these judgments had occurred - ONCE the seven trumpets
had sounded, and / or the seven vials had been poured out - God’s COMPLETE redemptive terms on the
scroll had been met.
2) Action of the Mighty Angel
The action of the seventh angel is expressed in chapter ten in
connection with the sounding of the seventh trumpet, which brings the mystery of God to a completed
or finished state - a full disclosure of that seen as a mystery up to this
point in time.
And this is brought to pass through a FULL revelation (a FULL disclosure)
of God’s Son (Rev. 1:
1), FULLY revealing the Father (Rev. 10: 7; cf. John
14: 8, 9), which necessitates a completion of
everything seen in the Book of Revelation up
to and including events occurring at the time of Christ’s return in the latter
part of chapter nineteen.
Then, the same thing is seen in chapter sixteen, though from a
different perspective, by a seventh angel pouring out the seventh vial of wrath
(v. 17).
This act is expressed in the chapter by a great voice coming
out of the temple in heaven saying, “It is done [lit., ‘It has been finished’].” This is the translation of a
perfect tense in the Greek text, indicating action completed in past time, existing during present
time in a finished state.
EVERYTHING will have been completed at this point in time!
The inheritance will have been redeemed, the bride will have become the Lamb’s
wife, and the sceptre will have changed hands!
Satan will have been bound and cast into the abyss, and the Messianic Era can now be ushered in!
At this point in time, for THE FIRST TIME in the history of the
earth, that seen in chapter ten CAN OCCUR!
[Page
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3) The Transfer of Power
The matter concerning the kingdom of this world (a kingdom which has been under
Satan’s dominion and control since preceding man’s creation) becoming that “of our Lord, and of his Christ” is clearly stated in a symbolic manner in chapter ten (vv. 1-7); then it is clearly stated again in so many words in the next chapter, when the sounding
of the seventh trumpet (with the corresponding pouring out of the seventh vial)
is repeated (11: 15-19).
In chapter ten, at the completion of ALL the judgments connected with the
breaking of the seven seals on the scroll from chapter five, a “mighty angel” comes down from heaven (an angel
clothed with “a
cloud,” “a rainbow” on his head, his face shining “as it were the sun,” and his feet appearing as “pillars of fire”).
This angel is then seen holding this scroll, IN AN OPENED MANNER,
OUTSTRETCHED TOWARD
HEAVEN!
At this point in the book, Christ will have broken ALL of the seals; and ALL of the judgments connected with the
breaking of these will have come to pass!
THE WHOLE of the matter will be OVER when this “mighty angel,” holding the opened scroll, has come
down from heaven and has placed “his right foot upon the sea, and his left foot on the earth [indicating COMPLETE DOMINANCE AND CONTROL of the redeemed inheritance, the redeemed possession]”
(cf. Dan. 7:
13, 14).
(A rainbow is seen two times in the
Book of Revelation [4:
3; 10: 1]. The rainbow, as first seen in Scripture in
Gen. 9: 13-16, appeared following the storm.
And the rainbow is used after a similar manner, in relation to
judgment, in the Book of Revelation. It is
seen surrounding God’s throne in chapter four in connection with a past
judgment of Christians [chs. 1-3]; and it
is seen in chapter ten on the head of the “mighty angel” who sounds the seventh trumpet,
in
connection with a past judgment of Israel and the nations [chs. 6-9].
In both instances, JUDGMENT WAS / WILL BE OVER.
Through the first judgment, the bride will have been
made known [chs. 1-3]; and, through the second judgment, Israel will
have been brought to the place of repentance, the inheritance will have been
redeemed, the bride will have become the Lamb’s wife, and a
saved anti converted Israel will have been restored as the wife of Jehovah
[chs. 6-19].)
[Page
185]
This “mighty angel,” holding the opened scroll with all of the seals broken, standing upon
the sea and the land, cried with “a loud voice, as when a lion roareth” (cf. Rev. 5: 5), resulting in “seven thunders” being
heard (a possible reference to the seven vial judgments [chs. 15, 16], which will have also been fulfilled at this time).
Then this angel “lifted up his hand [lit., ‘his right hand’] to heaven” (evidently the hand holding the opened scroll - the title
deed to the earth - with ALL of the seals broken [cf. Rev. 5: 1, 7],
showing the One in
heaven that the entire matter surrounding the redemption of the inheritance has
been FINISHED [cf. vv. 2, 5-7]).
The Son is NOW in possession of the redeemed inheritance, the earth. He NOW possesses a completely
clear title deed to the earth [cf. Ps. 2: 8]. And the angel holding this title deed swore by the One Who liveth
throughout all of the ages, Who had created all things, that there should be “time no longer” (v. 6b).
(“Time” [Gk., chronos] in this verse is translated “delay” in most English versions [ref. NKJV, NASB, NIV].
However, chronos means “time,” not “delay” [e.g., chronos
prefixed to “meter,” forming chronometer (a means to measure time, a
timepiece)]. Translating chronos as “delay” is an interpretation,
not a translation. And it is really NOT a correct interpretation.
The reality of the matter is that there are NO delays in God's
plans and purposes. Everything
occurs at predetermined times, which
renders any thought of “delay” in Rev. 10: 6 an impossibility.
This angel’s statement has to do with time in relation to Man’s
6,000-year Day, plus the seventy-five subsequent days seen
in Dan. 12: 11-13.
At the time seen in Rev. 10: 6, ALL
of this previous time will be OVER. NOW the Messianic Era can be ushered in.)
This statement about “time” by the angel with the seventh trumpet in Rev. 10: 6 is essentially the same as the statement
by the angel pouring out the seventh vial in Rev. 16: 17 when announcing the completion of the matter at hand, using the
perfect tense - “It is done [lit., ‘It has
been completed’].”
These two statements by these two
angels with the seventh and final trumpet and vial ore simply two ways of saying the same thing.
[Page
186]
EVERYTHING, in both instances, is past ‑ an
announcement concerning A TERMINAL POINT in time, having to do with the completion of the judgments of
the seven-sealed scroll (10: 6); and an announcement concerning A TERMINAL POINT in events,
which, as well, has to do with the completion of the judgments of the
seven-sealed scroll (16: 17).
4) Mighty Angels, Chapters 10,
19
A similar scene at the time of Christ’s return, as it pertains
to the transfer of governmental power and control, is depicted in Rev. 19:
17, 18 - “an angel standing in the sun,” uttering
a cry concerning the overthrow of Gentile powers:
“And I saw an angel standing in the
sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven,
Come and gather yourselves together unto the supper of
the great God;
That ye may eat the flesh of kings, and the
flesh of captains, and the flesh of mighty men, and the flesh of horses, and of
them that sit on them, and the flesh of all men,
both free and bond, both
small and great.”
This angel, uttering this cry, stands within that used in a
metaphorical sense in the Book of Revelation to symbolize the centre of governmental power (cf. Rev. 6: 12; 8: 12; 12: 1; 16: 8). And the symbolism used in Rev. 19: 17 is introduced by and reflects back on the previous six
verses, depicting Christ returning through an opened heaven as “King of kings, and Lord of
lords.”
The right to take the sceptre and rule the earth at this time
will have previously been given to the Son by the Father (Dan. 7: 13, 14; Rev. 11: 15; cf. Dan. 4: 17, 25; 5: 18-21; Matt. 20: 23). And the angel standing in the sun - standing in that
symbolizing the central governing authority - is seen announcing this fact.
The preceding is the manner in which the Lord, through angels,
presently governs the whole of the universe. This is also the manner in which
the Lord, through man, will govern this earth during the Millennium and rule
beyond the new earth out in the universe during the ages following the
Millennium.
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The Lord, throughout this time, will continue to govern the
whole of the universe, in an UNCHANGED manner (Gen. 1: 26-28; Job 1: 6, 7; 2: 1, 2; Rev. 3: 21).
Thus, since the actions of angels acting under established
laws become the actions of the Lord as well, in one respect it is immaterial
whether the angel seen in Rev. 10 is viewed as an angel or as the Lord. The end result would be THE SAME. Either way, these actions would be no more
or no less the Lord’s actions; i.e.,
either way, these actions would be THOSE of the Lord.
(For additional information on the preceding, refer to
Appendix III in this book, “Actions Under Established Laws.”)
The End Seen from the Beginning
“Remember the former things of old:
for I am God, and there
is none else; I am God, and there is none like me,
Declaring the end from the beginning; and from
ancient times the things that are not yet done,
saying, My counsel shall stand, and I will do all my pleasure” (Isa. 46:
9, 10).
God sees the end from the beginning, and He has structured
this Word in this manner, not only at the beginning but numerous places
throughout.
Both Testaments begin EXACTLY the same way, with John’s gospel occupying its
proper place beginning the New Testament - “In [the] beginning God...” (Gen. 1: 1a); “in [the] beginning was
the Word...” (John 1: 1a).
(For information on John’s gospel in the preceding respect,
refer back to Chapter V in this book.
Also, see the author's book, Moses and John.)
As well, each book beginning each Testament relates the complete story - from the beginning to
the end - in the opening ‑two chapters of each, relating EXACTLY the same story, though from different perspectives (Gen. 1: 1 - 2: 3; John 1: 1 - 2: 11).
Then, the remainder of each book, providing commentary for the
beginning of each book, as well, relates the same story, told [Page 188] two
different ways (“types”
in Genesis, “signs” in John [cf.
Heb. 1: 1). And beyond this, throughout each book, there are numerous beginning
points which take matters to the same end.
The preceding is simply the manner in which God has structured
His Word throughout.
Scripture begins with the creation of “the heavens and earth,” with the earth singled out in this
manner (Gen. 1:
1).
Scripture then continues with a ruin of the earth (Gen. 1: 2a), later revealed to have resulted from Satan (the ruler whom
God had placed over this province) acting outside the established laws under
which he was to govern the province (Isa. 14: 12-17; Ezek. 28: 12-19).
Scripture then continues with a restoration of the ruined
province, over a six-day period, with man created at the end of the days to
rule the restored province (Gen. 12b-28).
But before the sceptre could change hands, Satan brought about
man’s fall, disqualifying him from realizing the purpose for the kingdom being
restored and his subsequent creation; and this allowed the incumbent ruler to
continue holding the sceptre.
(A principle of Biblical government necessitates that an
incumbent ruler, though disqualified, continue holding the sceptre UNTIL his
replacement is NOT ONLY on the scene
BUT
ready to take the sceptre [e.g. Saul
and David, typifying Satan and Christ; ref. Ch. 1,
pp. 5, 6])
Then God set about to restore man, allowing him to realize the
purpose for his creation in the beginning.
And God is carrying this out in complete accord with the established
way in which He restores a ruined creation, set forth the opening thirty-four
verses of Scripture.
The latter would be restored in complete accord with the
former, for the former was established perfect in the beginning. Man would be restored over a six-day
period, with each day in the latter restoration being a 1,000-year day (2 Peter 3: 8).
Man, at the end of six days, 6,000 years, of redemptive work,
would be brought back into the position for which he was created in the
beginning, realizing that position.
And that is what Scripture is about, realizing the end seen
from the beginning.
* *
*
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Appendix I
SIGNS, WONDERS, MIRACLES
In Evidence During Two Periods of O.T.
History
In Evidence During One Period of N.T.
History
“And with many other words did he
testify and exhort, saying, Save yourselves from this untoward generation.
Then they that gladly received his word were
baptized: and the same day there were added unto them about three
thousand souls.
And they continued steadfastly in the apostles’
doctrine and fellowship, and in breaking of bread, and
in prayers.
And fear came upon every soul: and many
wonders and signs were done by the apostles” (Acts
2: 40-43).
The preceding verses relate the manner in which Peter closed
his message to the Jews in
This message had been accompanied by a supernatural sign (the
disciples’ ability to speak in other languages, associated with Joel’s
prophecy), and attention is called to a continued manifestation of signs at the
end of the discourse (v. 43; cf. vv.
19, 22),
along with numerous following places in Acts
places in Acts (3:
1ff; 4: 16, 22, 30; 5: 12; 6: 2; 7: 36).
Note the interrelated distinctions between the words, “signs, wonders,
and miracles”:
The “sign” is
centrally in view; and the
words “wonder” and “miracle” describe the “sign.”
That is, the “sign”
(Gk., semeion) is both a “wonder” (Gk., teras),
something out of the ordinary, and a “miracle” (Gk., dunamis), meaning “power,”
referring to the supernatural power necessary to bring the sign to pass.
[Page
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And, as will be shown - through going back to the Testament
and beginning at the foundational base - the manifestation of signs, wonders, and miracles in Scripture is inseparably and unchangeably connected with TWO things, whether in the Testament or in the New
Testament:
1) The Nation of
2) The Kingdom.
Both
In this respect, any purported appearance of signs, wonders,
and miracles APART from
And, of course, any such manifestation of signs today - as in
certain quarters (e.g., Pentecostalism,
the Charismatic movement) could ONLY be completely out of place, for God is NOT presently dealing with
Rather,
In order to properly understand any Biblical doctrine, an
individual MUST have an
understanding of the foundational base upon which that doctrine rests.
And properly understanding the manifestation of signs,
wonders, and miracles during time covered by the gospel accounts and the Book
of Acts is, of course, one of these Biblical
doctrines where a person MUST begin in the Old Testament, NOT in the New.
A person MUST begin back where the foundational base is found and
trace the history of this supernatural work into the New Testament. ONLY THEN will he be in a position to understand
various, necessary things about this supernatural phenomenon.
[Page 191]
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.
The first manifestation was by Moses, Aaron, and Joshua. They were
manifested by Moses and Aaron pertaining to 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, pertaining to Israel’s subsequent
entrance into the land of Canaan (Ex. 4: 29 - 31: 7: 10ff; Deut. 6: 22, 23; Joshua 3: 7ff;
10: 12-14).
The second manifestation occurred some five hundred years
later, when they were manifested by Elijah, then by his successor, Elisha, (1 Kings 17: 1ff;
2 Kings 2: 13ff).
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 [Ex. 3:
2], the sun being moved back ten degrees on the dial [Isa. 38:
7, 8], the three Israelites being
protected in the fiery furnace [Dan. 3: 19-25], or Jonah being raised from the
place of death in the sea [Jonah 1: 17 - 2: 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
Thus, a first-mention principle was set forth at this point in Scripture, establishing an unchangeable pattern regarding the
manifestation of signs, wonders, and miracles.
Any future manifestation of signs, wonders, and miracles of
the nature seen at the time of the Exodus MUST be brought to pass, with
During the days of Elijah and Elisha the people of
The theocracy reached its greatest heights during the days
David and his son Solomon (though, again, far from the height which God had intended).
But after that, following the division of the kingdom, things
began to go in another direction entirely, moving even farther away from that
which God had commanded.
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
These signs, wonders, and miracles were simply the credentials of those manifesting
them in Israel’s presence, with the signs themselves, by their very nature,
setting forth a message (like Christ using Jonah as a sign, which foreshadowed
a miraculous deliverance [from the place of death at the time of their
Resurrection] of God’s - [“two witnesses”
(Rev. 11: 3, 9, 11, 12, R.V.), and His] -
two firstborn
Sons - Christ and Israel - from the place of death [cf. Matt. 12: 38-40]).*
[* See also the disembodied “souls” of martyrs under the altar (Rev. 6: 9-11, cf.
1 Pet. 1: 5, 9, R.V.)].
Through a manifestation of supernatural powers accompanying
the message, Israel was to recognize that the messenger had been sent from God;
and, accordingly, the people were to heed the combined message set forth by the
manifested signs and that proclaimed by the messenger (Ex. 4: 1-9, 29-31).
The people of
“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
[Page
193]
Signs, Wonders, and Miracles in the New Testament
After moving through almost 1,500years of Jewish history and
seeing signs, wonders, and miracles manifested during only two different
periods by only five different men within these periods (by Moses, Aaron,
Joshua, Elijah, and Elisha), things suddenly changed.
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 (Matt. 10: 5-8).
(Also, Christ 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 as well [Luke 10:
1-19].
Thus, at this time, there was a manifestation of supernatural
signs in the camp of
Christ had been sent ONLY to “the lost sheep of the house of
Both Christ and His disciples went to
This was a message pertaining to the
offer of the kingdom of the heavens to the nation, attended by a manifestation of signs,
wonders, and miracles of AN UNPRECEDENTED NATURE.
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.
These manifestations of power were supernatural events which, by their very nature, set
forth a message themselves; and these signs, as
well, authenticated the message being proclaimed
by the Messenger [Page 194] as being true and from God (John 3: 1, 2; Acts 2: 22; cf. Ex. 4: 1-9)
The religious leaders in Israel were to see these signs,
wonders, and miracles and understand not only the message set forth by the signs
but that the Messengers were God-sent, carrying God’s message for His people.
Then, believing and understanding the message which they had
both seen (through the signs) and heard (from the Messengers), they were
responsible for carrying this message to the people of
However, exactly the opposite occurred. The religious leaders refused to believe the message, rejecting both the signs and the Messengers; and they, in their unbelief, then
sought to subvert the message and discredit the signs and the Messengers
in the presence of the Jewish people (Matt. 12: 14-32).
(This is why Christ, near the end of His earthly ministry, in
no uncertain terms, condemned the actions of the Scribes and Pharisees - the
fundamental religious leaders of that day [Matt. 22: 1ff]. They
had seen the signs and heard the Messengers; but they had rejected the message and had sought to do away
with the accompanying supernatural powers, mainly through attacking the central
Messenger, through attacking Christ.
The Scribes and Pharisees had rejected the signs and had sought to
discredit Christ in the eyes of the people, bringing about reproach on the
Messenger and casting doubt on His message [e.g., Matt. 9: 27-34; 12: 22-24; cf. John
12: 10, 11].
And, whether by word or deed, this resulted in their bearing a
false witness to the people
of
The Scribes and Pharisees, the main body of religious leaders
in
These religious leaders had no interest in entering the [promised messianic] kingdom, and they were doing all within their power to prevent others from
entering as well.
And all of this had its end result in Israel’s rejection of both [Page 195] the message and the Messenger, the removal of the kingdom
of the heavens from Israel, the crucifixion of Israel’s Messiah, and God bringing into existence a separate and distinct entity to be
the recipient of that which had been offered to and rejected by Israel.
Israel had 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 (Matt. 21: 18, 19, 33-43; cf.
1 Peter 2: 9-11).
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 re-offer of the kingdom
to Israel, beginning at the time of the inception of the Church (Acts 2: 1ff). 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 relative to
the kingdom of the heavens at or before the time that the Church was called
into existence, signs,
wonders, and miracles would have ceased to exist at that point in time (33 A. D.).
These supernatural manifestations of power had NOTHING to do with the one new man “in Christ” (who is “neither Jew nor Greek” [Gal. 3: 28]). They had to do with
These were supernatural works, manifested through empowered individuals as they carried the message to
Then, when Gentiles began to be added to the body of Christ,
they were manifested among saved Gentiles (Acts 10: 45, 46; Rom. 15: 18, 19) and within Churches comprised of saved Gentiles, such as the Church in
Corinth (1 Cor. 12-14). And a manifestation of supernatural
works after this fashion could only have been centered around the thought of provoking
That is, God was using those whom
And, between a segment of the one new man “in Christ” carrying the message to Israel and another segment seeking
to provoke the [Page 196] 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; 11: 29-32); but the religious leaders in
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
1) The signs showed an existing condition (sickness, seen prior to the 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 credentials of the Messengers of the gospel of the
kingdom, were [Page 197] manifestations of supernatural powers
(powers necessary to bring the signs to pass) depicting Israel’s present spiritual condition
and showing how this condition could change, IF...
These same manifestations of supernatural powers could and would
- contingent on
1)
“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 putrefying sores: they
have not been closed, neither bound up, neither mollified with ointment” (1: 4-6).
This was the way Isaiah introduced
But he didn’t remain at this point, depicting
Israel was sick, but
And the latter is what Isaiah went on to also relate.
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 the Lord
turn His hand, purge the nation, and restore her rulers (1: 25,
26). ONLY THEN would redemption
occur, and only [Page 198] then would the kingdom with all its
glory be restored to
2)
But when will
In Hosea 5: 13 - 6: 2,
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).
And the same One Who brought about
It was / is conditioned on
Once the Israelites had been delivered from
“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
[Page
199]
(Note that obedience to the Lord’s 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
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
have 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
And it was later clearly revealed EXACTLY what would occur if
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.
[Page
200]
ONLY the Lord could bring about healing, but in His time.
And that’s what Hosea 5: 13 - 6: 2 is about -
Note again Hosea 6: 1, 2 relative to
“Come, and
let us return unto the Lord: for he hath torn,
and 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
1) The two days (the 2,000 years,
covering the Jewish dispensation) begin with
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, then 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 in the seventh day
(Gen. 1: 1 - 2: 3), He is 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).
[Page
201]
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 chapter fifty-three. This chapter
outlines
“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
The central thought when the Spirit of God closed the Old
Testament Cannon 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
Cessation of Signs, Wonders, and Miracles
As previously seen, signs,
wonders, and miracles, manifested during time covered by the
gospel accounts and the Book of Acts, were
inseparably connected with the offer of the kingdom of the heavens to Israel
(both in the original offer and in the re-offer).
[Page 202] the gospel accounts (in the original offer), these manifestations
of supernatural power were more evident prior to
And in Acts (in the
subsequent re-offer), these manifestations of supernatural power were more evident prior to
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 Gentiles” (Rom. 11: 25).
These signs, wonders, and miracles were not only inseparably
connected with the offer of the kingdom to
These manifestations of supernatural power reflected directly on
In this respect, before Israel’s climactic rejection in both
the original offer and the re-offer, it was only natural for these signs,
wonders, and miracles to be very prevalent.
However, in each instance, once these climactic points had
been reached 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
Then, once the offer had been withdrawn (about 62 A.D. it was
not only natural but absolutely necessary that the sign 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, as previously shown, can be seen from a Scriptural
standpoint entirely apart from referencing 1 Corinthians chapter thirteen - a section of Scripture in which Paul
stated that they would cease, giving both the TIME and the REASON.
[Page
203]
1) 1
Corinthians 13: 8-10
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, which, as
previously seen, could only have had to do centrally with provoking Israel to
jealousy (Rom. 10: 19; 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 when and the REASON why these manifestations
of supernatural power would cease.
In 1 Cor. 13: 8-10, Paul called attention to the fact
that the spiritual sign-gifts being manifested in the Church in
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 Cor. 13:
8) would NO LONGER EXIST.
Actually, from a Scriptural standpoint, THEY COULDN’T EXIST beyond this time. Any existence
of these gifts beyond this time would be contrary to the revealed Word of God and, thus, be impossible.
Prior to this time, Paul had the power
to effect bodily healings (portending
After this time, Paul instructed
Timothy, “…use
a little wine for thy stomach’s sake and thine often infirmities” (1 Tim. 5: 23); and he later left Trophimus “at
In 1 Cor. 13: 8-10, two expressions relative to these sign-gifts are used in
opposite senses - “in part,” and “perfect”:
[Page
204]
“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 [plural in the Greek text of vv. 9,
10, ‘out of parts’],” and “perfect” has to do with completeness, (from teleios, meaning “complete,” “bringing to on end”). The ek meros and teleios are,
contextually, used in antithetical senses.
And both expressions, since they have to do with either the continuance or the end of the
manifestation of supernatural signs, are inseparably connected with either the continuance or the end of the offer of the kingdom to
In this respect, INCOMPLETENESS (shown by ek meros) CAN ONLY have to do with
that time prior to God finishing His work pertaining to the re-offer of the
kingdom to Israel (with
signs, wonders, and miracles still in evidence); and COMPLETENESS (shown by teleios) CAN ONLY have to do with that time following God finishing His work
pertaining to the re-offer of the kingdom to Israel (with
signs, wonders, and miracles no longer in evidence).
Thus, the thought set forth by Paul in 1 Cor. 13: 9, 10, contextually, is something quite easy to see and
understand as long as 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.
Verse nine 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.
[Page
205]
Verse ten then goes on to state that the time was coming when
God would “complete” His work surrounding the re-offer of
the kingdom to
(Note that to associate teleios in 1 Cor. 13: 8-10 with the completion of the canon of Scripture
and a corresponding cessation of sign-gifts, as many do, has NOTHING to do with Israel and
the kingdom. Accordingly, the
completion of the Canon of Scripture, can have NOTHING to do with the matter.
All of this MUST be kept within context.
“Incompleteness” MUST
be understood in connection with the subject matter at hand - the offer of the
kingdom still open to
And “completeness” MUST, correspondingly, be understood in connection
with the subject matter at hand as well ‑ the offer of the kingdom no
longer open to Israel, with signs no longer in evidence.)
2) Acts 28: 28
Thus, the manifestation of signs, wonders, and miracles CEASED when the offer of the
kingdom was withdrawn from
And ALL of this was IN COMPLETE KEEPING with the usage of signs, wonders, and miracles 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 and ALL things that
appertained thereunto, both past / present [sick] and
future [healed]).
In Acts 28:
28, Paul told the Jews for the third and
last time that he was going to the Gentiles with the message which they had
rejected:
“Be it known therefore unto you, that the salvation of God is
sent unto the Gentiles, and that they will hear it” (cf. Acts 13: 46; 18: 6).
[Page 206]
At this time, God set
For sign-gifts to continue beyond this point would have been COMPLETELY out of line
with Scripture. And, remaining in
line with Scripture, these sign-gifts CANNOT again be in evidence UNTIL that future time when God
resumes His national dealings with
This is a truth drawn from the Old Testament, the gospel
accounts, the Book of Acts, and 1 Corinthians which, from a Biblical standpoint, CANNOT be denied.
And that’s where we are today - living during a time in which
And this can be easily understood, for any present
manifestation of supernatural powers of this nature would portend God dealing
with
Thus, such a manifestation of supernatural powers during the
present time, from a Scriptural standpoint, can only be COMPLETELY out of place.
But a time is coming when signs, wonders, and miracles will once again be in evidence.
The next and final manifestation of signs,
wonders, and miracles will occur
through Jewish [and Christian]* prophets during the coming [Great] Tribulation, extending into the Messianic Era (both true and false prophets during the
Tribulation [Rev. 11: 3-6; 13: 11-15]).
[* See 1 Cor. 13: 2, 9; 14: 1, 3-5, 6, 8, 12, 22, 24, 29, 30, 31, 37, 39]
At this time God will have resumed and completed His dealing
with Israel during Man’s Day, completing Daniel’s full Seventy-Week prophecy.
And two things will once again be in view:
Thus, in THAT day, signs, wonders, and miracles CAN and WILL once again exist in
the camp of
[* And also from a select number of God’s
regenerate, repentant, obedient, and Holy Spirit filled believers - for “many are called, but few are chosen:” (Matt. 22: 14). Compare 1 Thess. 2: 12; 2 Thess. 1: 4-8; Rev. 2: 25, 26 with Rev. 3: 1-3, 6, R.V.)!]
* *
*
[Page 207]
Appendix II
Heavenly Powers Ruling through Earthly
Powers
In relation to the message seen throughout the gospels, the
New Testament begins with an offer of “the kingdom of the heavens” to Israel (Matt. 3: 1ff; 4: 17ff, 10: 1ff; Luke 10: 1ff); and the New Testament ends with “the kingdom of this world [a kingdom, as will be shown, with
heavenly individuals (angels) ruling through earthly individuals (man)]”
becoming “that
of our Lord and of his Christ” (Rev. 11:
15).
And all that lies between the gospels and the Book of Revelation - Acts and
the Epistles - has to do centrally with this kingdom (the earth and its
government), bringing matters, in the end, to the state seen in Rev. 11: 15, anticipated 6,000 years earlier in Gen. 1:
26-28.
The Old Testament, providing the background for that seen in
the New Testament, opens through referencing this same kingdom (Gen. 1: 1ff), providing a history of and numerous things about this kingdom
different places in the Old Testament.
This is the kingdom over which Satan, with his angels, has
ruled from the beginning (cf. Ezek. 28: 14ff, Dan. 4: 17, 25; Luke 4: 5, 6), and continues to rule today; this
is the kingdom which the first man, the first Adam, was created to rule,
replacing the incumbent ruler (Gen. 1: 26-28); and this is the kingdom which the second Man, the last Adam (born “King” [Matt. 2: 1, 2]),
will one day rule, replacing the incumbent ruler, which the first man, the
first Adam, through the fall, failed to do.
Then there is the matter of a kingdom within a kingdom - the Old Testament Theocracy, existing within
but separate from the kingdom of this world under Satan (existing from about 1443 B.C. to about 586
B.C.).
[Page
208]
Rulership in Both Kingdoms
4) Revelation
8, 9
“And when he had opened the seventh seal, there was silence in heaven about
the space of half an hour.
And I saw the seven angels which stood before God; and to them
were given seven trumpets...
The first angel sounded...” (Rev. 8: 1, 2, 7a).
-At the
time of the breaking of the previous seal, the sixth seal - in keeping with the
manner in which the book has been structured (“signified”)
- the government of the earth is seen shaken to its very foundations, in
complete disarray (vv. 12-16).
And, in association with this scene, the heavens are opened (vv. 14, 16), and “the great day of His wrath” is declared to be at hand (v. 17).
“The great day of His wrath” in this verse, CAN’T be a reference to the Tribulation (Daniel’s Seventieth Week),
for the timing of this statement, textually, is AFTER the government of the earth has been brought into
complete disarray, something which results from the judgments occurring during
the Tribulation.
Further, this wrath, as well, is associated with Christ’s
return (textually, contextually, and in the types and the
Prophets).
Thus, “the great day of His wrath” occurs following Man’s Day, following Christ’s return,
during the succeeding Lord’s Day, evidently during the first seventy-five days
of this time (Dan. 12: 11-13).
In this respect, judgments dealt with by the Old Testament
prophets in connection with the Lord’s Day ALWAYS have to do with judgments following the Tribulation, following Christ’s
return, NOT with judgments during the Tribulation (during
Man’s Day), preceding Christ’s
return (note particularly the Book of Joel in this respect [1: 15;
2: 1ff; 3: 1ff; cf.
Zeph. 1: 14, 15]).
(Confusion arises when individuals attempt to see the Lord’s
Day beginning on earth in Rev. 6: 1, when the
first seal is broken, beginning and running concurrently with the last seven
years of Man’s Day.
However, Scripture NEVER deals with Man’s Day and the Lord’s Day in such a manner - time
during one running concurrently with time during the other. In Scripture, the
Lord’s Day begins ONLY AFTER Man’s complete 6,000-year-Day
has run its course.)
[Page
178]
The seven trumpet and seven vial judgments (Rev. 8,
9, 15, 16) are the judgments unleashed when the seventh and last is
broken.
These judgments occur following the Tribulation, preceding the
Millennium. And they occur after Christ has returned to earth, accompanied by
His mighty angels, along with Moses and Elijah (ref. continuing data dealing with Mal. 4: 1-6, pp. 179-181).
(The seven trumpet and seven vial judgments form different
descriptions of the SAME judgments.
That occurring when the first trumpet is sounded and the first
x i is poured out have to do with the
SAME judgment. And so it is
with the sounding of the other trumpets and the pouring out of the other vials.
That occurring when the vials are poured out simply provide additional
information concerning that occurring when the trumpets are sounded.)
The sounding of the seven trumpets and
the pouring out of the seven vials - judgments upon the kingdom of the Assyrian
yet future (Micah 5: 5) - have their counterpart in judgments upon the kingdom of the Assyrian in
history, during Moses’ day (Isa. 52: 4).
Moses had returned to the Jewish
people, Christ will have turned to the Jewish people. Judgment upon the kingdom
of the Assyrian followed in Moses’ day and will follow in Christ’s day.
Thus, if an individual wants to know what will happen to the
Jewish people and the kingdom of this world at the time Christ returns, all
that person has to do is begin reading at Ex. 4: 19 and
continue to Ex. 15: 19.
The preceding takes an individual throughout the complete
panorama of events which will occur following Christ’s return, events having to
do with
The most intense part of the judgments wrought through
breaking of the seals on the seven-sealed scroll will evidently occur after the seventh and last seal has
been broken,
particularly when the fifth and sixth trumpets sound (fifth
and sixth vials are poured out).
And these judgments - forming “the
great day of His wrath” - will occur with Christ present on earth, immediately prior to [Page 179] destruction of Gentile world power (Armageddon, the seventh trumpet and
vial judgments, bringing matters to an end [cf. Joel 3: 15, 16; Matt. 24: 29-31; Rev. 6: 12-17]).
(Note the intensity of these climactic
judgments in Rev.
9: 1-21.
And this is evidently where judgmental conditions will reach an apex, necessitating
a shortening of the days for mankind’s very survival [Matt.
24: 22].
The 2,520 days comprising the seven-year Tribulation CANNOT be shortened, for this number is unchangeably
set, though God, if He so
desired, could still work with time in this respect [time is relative, not
constant (shortening time, but still completing 2,520 days)].
But, there is a five-month period in Rev. 9: 5, 10 which
is not unchangeably set [time
following the 2,520 days, time given for the judgments of the fifth trumpet to occur].
As well, unless these days were cut short, this five-month period would
evidently extend beyond the seventy-five-day period at the end of Daniel, which it seemingly can’t do.)
Malachi closed the Old Testament with the preceding “great day of His wrath” in view.
This time begins with that stated in Mal. 4: 1, followed by promises concerning what the Lord would subsequently do for
His people in that day (vv. 2, 3).
Then attention is called to “the law of Moses,” the rules and regulations governing
the people within the theocracy - an evident allusion to past disobedience and
ensuing results, along with a call for repentance, obedience (v. 4). And this
is followed by God’s promise to send Elijah back to the Jewish people “before the coming of the
great and dreadful day of the Lord” (vv. 5, 6).
Note how this closing chapter in the Old Testament reads:
“For,
behold, the day cometh, that shall burn as an
oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day
that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.
But unto you that fear my name shall the Sun of
righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.
And ye shall tread down the wicked; for they
shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of
hosts.
[Page
180]
Remember ye the law of Moses my servant, which I commanded
unto him in Horeb for all
Behold, I will send you Elijah the prophet
before the coming of the great and dreadful day of the LORD:
And he shall turn the heart of the fathers to the
children, and the heart of the children to their fathers, lest I come and smite the earth with a curse” (Mal. 4: 1-6).
The preceding is the manner in which the Old Testament closed,
with four hundred silent years following.
The break in these silent years come with events surrounding
the appearance of
And the heavens once again closed over six decades later with
Israel’s climactic rejection of the proffered kingdom (Acts 7: 51-59; 28: 23-29).
BUT, after a two-day wait, a 2,000-year wait, the heavens are about to once
again open for the Jewish people. And that is seen when the sixth seal is
broken, with the heavens opened and Christ returning to the Jewish people, accompanied
by His mighty angels, along with Moses and Elijah.
(Note “the Son of man coming in His
kingdom” in Matt. 16: 28-17: 5. Moses
and Elijah are with Christ.
This is NOT something like [i.e., a preview, etc.] of “the Son of man coming in His kingdom.” Rather, this
is EXACTLY what the text states, with time moved ahead 2,000
years - “the Son of man
coming in His kingdom.”
Then, angels are also seen accompanying Christ at this time [Matt. 24: 31; 2 Thess. 1: 7; Rev. 19: 11-14].
For additional information on the preceding, refer to Chapters
III, IV, “Moses and Elijah in That Day, I, II,” in the author’s book, Coming
in His Kingdom.)
When the sixth seal of the scroll is broken, the heavens will open,
and Christ, accompanied by angels, and Moses and Elijah will return to the
Jewish people. Then, through the breaking of the seventh and last seal on the
scroll, the prophecy in the 1ast chapter of the Old Testament, Mal. 4: 4-6, will be worked out.
[Page
181]
A period of silence followed the recording of these words by
Malachi, and a period of silence will precede the fulfilment of the things seen
in this chapter in Malachi (Rev. 8: 1, 2, 7ff).
The Kingdom of This World Became That...
The end result of all seven seals being broken and the scroll
being opened up is seen in events covering all of chapter ten and the latter
part of chapter eleven (vv. 15-19):
“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
became that of our Lord, and of His Christ’]; and he shall
reign forever and ever.
And the four and twenty elders, which sat
before God on their seats, fell upon their faces, and worshipped God,
Saying, We give thee thanks, O Lord God Almighty, which art,
and wast, and art to
come; because thou hast taken to thee thy great
power, and hast reigned.
And the nations were angry, and thy wrath
is come, and the time of the dead, that they should be judged, and that thou” - [after the
judgment of the dead (Heb. 9: 27; cf. Rev. 2: 26, 27; 3: 11, 12, 21: 20: 4-6, R.V.)] - “shouldest give reward
unto thy servants the prophets, and to the saints, and them that fear thy
name small and great; and shouldest destroy
them which destroy the earth.
And the
The whole of the matter surrounding this scroll being opened
and everything being brought to pass within the confines of that seen by the
breaking of the seals on the scroll occurred between the time that the Son took the sealed scroll from His
Father’s
right hand in chapter five and a mighty angel appeared in chapter ten holding
the opened scroll.
This mighty angel, the seventh and last of the angels to whom
seven trumpets were given when the seventh and last seal of the scroll had been broken (cf. 8: 2; 10: 7; 11: 15), brings the entire matter to a close.
The seven-year Tribulation, along with events immediately following (which
usher in the Messianic Kingdom), will be over at this point in the book.
[Page
182]
The earth, through the depicted judgments, will have been redeemed. And events in
succeeding chapters (chs. 11 - 19), along with events back in chapter seven, simply form detail and
commentary concerning events occurring during the time of the judgments in
chapters six, eight, and nine, when the seals on the scroll were being broken.
Thus, as previously seen, the actions of the seventh angel
with the opened scroll in chapter ten bring matters to a close. And events in conjunction with his
sounding the seventh and last trumpet - with the corresponding seventh and last
vial in ch. 16 being poured out as well (the same judgment, providing added
commentary [vv. 17-21]) - could only form what would have to be understood
as the apex of this closing
book in Scripture as previously referenced, note the same events described
another way in ch. 11 [vv. 15 - 19]).
And there is a grandeur to the scene at hand which one needs
to simply step back from and allow Scripture to depict.
That seen in Revelation
chapter ten is the manner which God chosen to announce THE COMPLETION of 6,000 years of redemptive work.
And this is the manner which God has chosen to “declare the decree” seen
in the second Psalm.
Note Ps. 2: 5-7 in this respect:
“Then shall he speak unto them in his wrath [speak unto the Gentile nations coming against
restored
Yet have I set my King upon my holy hill of Zion.
I will declare the decree:
the Lord hath said unto me, Thou art my Son; this day have
I begotten thee
[brought His Son forth in the sense seen in the text, placing Him on the throne
in
1) All of the Seals Broken
The seven-sealed scroll from chapter five - the title deed to
the earth - seen with all the seals broken in chapter ten, contained the COMPLETE redemptive terms for the
inheritance, the
earth. There
were NO terms outside of this scroll, and the terms
of the scroll, had to do with judgment.
[Page 183]
Within the scope of these redemptive terms, these judgments,
there were three sets of sevens-
seven seals,
seven trumpets, and seven vials. The seven trumpets
formed the judgments of the seventh seal; and, as previously seen, the seven
vials paralleled and formed further commentary on the seven trumpet judgments.
Thus, both the seven trumpets and the seven vials formed the
judgments of the seventh seal.
ONCE these judgments had occurred - ONCE the seven trumpets had sounded, and /
or the seven vials had been poured out - God’s
COMPLETE redemptive terms on the scroll had been met.
2) Action of the Mighty Angel
The action of the seventh angel is expressed in chapter ten in
connection with the sounding of the seventh trumpet, which brings the mystery of God to a completed
or finished state - a full disclosure of that seen as a mystery up to this
point in time.
And this is brought to pass through a FULL revelation (a FULL disclosure)
of God’s Son (Rev. 1: 1), FULLY revealing the Father (Rev. 10: 7; cf. John
14: 8, 9), which necessitates a completion of
everything seen in the Book of Revelation up to and including events occurring at the time of Christ’s return in the
latter part of chapter nineteen.
Then, the same thing is seen in chapter sixteen, though from a
different perspective, by a seventh angel pouring out the seventh vial of wrath
(v. 17).
This act is expressed in the chapter by a great voice coming
out of the temple in heaven saying, “It is done [lit., ‘It has been finished’].” This is the translation of a
perfect tense in the Greek text, indicating action completed in past time, existing during present
time in a finished state.
EVERYTHING will have been completed at this point in time!
The inheritance will have been redeemed, the bride will have become the Lamb’s
wife, and the sceptre will have changed hands!
Satan will have been bound and cast into the abyss, and the Messianic Era can now be ushered in!
At this point in time, for THE FIRST TIME in the history of the
earth, that seen in chapter ten CAN OCCUR!
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3) The Transfer of Power
The matter concerning the kingdom of this world (a kingdom which has been under
Satan’s dominion and control since preceding man’s creation) becoming that “of our Lord, and of his Christ” is clearly stated in a symbolic manner in chapter ten (vv. 1-7); then it is clearly stated again in so many words in the next chapter, when the sounding
of the seventh trumpet (with the corresponding pouring out of the seventh vial)
is repeated (11: 15-19).
In chapter ten, at the completion of ALL the judgments connected with the
breaking of the seven seals on the scroll from chapter five, a “mighty angel” comes down from heaven (an angel
clothed with “a
cloud,” “a rainbow” on his head, his face shining “as it were the sun,” and his feet appearing as “pillars of fire”).
This angel is then seen holding this scroll, IN AN OPENED MANNER,
OUTSTRETCHED TOWARD
HEAVEN!
At this point in the book, Christ will have broken ALL of the seals; and ALL of the judgments connected with the
breaking of these will have come to pass!
THE WHOLE of the matter will be OVER when this “mighty angel,” holding the opened scroll, has come
down from heaven and has placed “his right foot upon the sea, and his left foot on the earth [indicating COMPLETE DOMINANCE AND CONTROL of the redeemed inheritance, the redeemed possession]” (cf. Dan. 7:
13, 14).
(A rainbow is seen two times in the
Book of Revelation [4:
3; 10: 1]. The rainbow, as first seen in Scripture in
Gen. 9: 13-16, appeared following the storm.
And the rainbow is used after a similar manner, in relation to
judgment, in the Book of Revelation. It is
seen surrounding God’s throne in chapter four in connection with a past
judgment of Christians [chs. 1-3]; and it
is seen in chapter ten on the head of the “mighty angel” who sounds the seventh trumpet,
in
connection with a past judgment of Israel and the nations [chs. 6-9].
In both instances, JUDGMENT WAS / WILL BE OVER.
Through the first judgment, the bride will have been
made known [chs. 1-3]; and, through the second judgment, Israel will
have been brought to the place of repentance, the inheritance will have been
redeemed, the bride will have become the Lamb’s wife, and a
saved anti converted Israel will have been restored as the wife of Jehovah
[chs. 6-19].)
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This “mighty angel,” holding the opened scroll with all of the seals broken, standing upon
the sea and the land, cried with “a loud voice, as when a lion roareth” (cf. Rev. 5: 5), resulting in “seven thunders” being
heard (a possible reference to the seven vial judgments [chs. 15, 16], which will have also been fulfilled at this time).
Then this angel “lifted up his hand [lit., ‘his right hand’] to heaven” (evidently the hand holding the opened scroll - the title deed
to the earth - with ALL of the seals broken [cf. Rev. 5: 1, 7],
showing the One in
heaven that the entire matter surrounding the redemption of the inheritance has
been FINISHED [cf. vv. 2, 5-7]).
The Son is NOW in possession of the redeemed inheritance, the earth. He NOW possesses a completely
clear title deed to the earth [cf. Ps. 2: 8]. And the angel holding this title deed swore by the One Who liveth
throughout all of the ages, Who had created all things, that there should be “time no longer” (v. 6b).
(“Time” [Gk., chronos] in this verse is translated “delay” in most English versions [ref. NKJV, NASB, NIV].
However, chronos means “time,” not “delay” [e.g., chronos
prefixed to “meter,” forming chronometer (a means to measure time, a
timepiece)]. Translating chronos as “delay” is an interpretation,
not a translation. And it is really NOT a correct interpretation.
The reality of the matter is that there are NO delays in God's
plans and purposes. Everything
occurs at predetermined times, which
renders any thought of “delay” in Rev. 10: 6 an
impossibility.
This angel’s statement has to do with time in relation to Man’s 6,000-year
Day, plus the seventy-five subsequent days seen in Dan. 12: 11-13. At the time seen in Rev. 10: 6, ALL of this previous time will be OVER. NOW
the Messianic Era can be ushered in.)
This statement about “time” by
the angel with the seventh trumpet in Rev. 10: 6 is essentially the same as the statement
by the angel pouring out the seventh vial in Rev. 16: 17 when announcing the completion of the matter at hand, using the
perfect tense - “It is done [lit., ‘It has
been completed’].”
These two statements by these two
angels with the seventh and final trumpet and vial ore simply two ways of saying the same thing.
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EVERYTHING, in both instances, is past - an
announcement concerning A TERMINAL POINT in time, having to do with the completion of the judgments of
the seven-sealed scroll (10: 6); and an announcement concerning A TERMINAL POINT in events,
which, as well, has to do with the completion of the judgments of the
seven-sealed scroll (16: 17).
4) Mighty Angels, Chapters 10,
19
A similar scene at the time of Christ’s return, as it pertains
to the transfer of governmental power and control, is depicted in Rev. 19:
17, 18 - “an angel standing in the sun,” uttering
a cry concerning the overthrow of Gentile powers:
“And I saw an angel standing in the
sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven,
Come and gather yourselves together unto the supper of
the great God;
That ye may eat the flesh of kings, and the
flesh of captains, and the flesh of mighty men, and the flesh of horses, and of
them that sit on them, and the flesh of all men,
both free and bond, both
small and great.”
This angel, uttering this cry, stands within that used in a
metaphorical sense in the Book of Revelation
to symbolize the centre of governmental power (cf. Rev. 6: 12; 8: 12; 12: 1; 16: 8). And the symbolism used in Rev. 19: 17 is introduced by and reflects back on
the previous six verses, depicting Christ returning through an opened heaven as
“King of kings, and Lord of
lords.”
The right to take the sceptre and rule the earth at this time
will have previously been given to the Son by the Father (Dan. 7: 13, 14; Rev. 11: 15; cf. Dan. 4: 17, 25; 5: 18-21; Matt. 20: 23). And the angel standing in the sun - standing in that
symbolizing the central governing authority - is seen announcing this fact.
The preceding is the manner in which the Lord, through angels,
presently governs the whole of the universe. This is also the manner in which the
Lord, through man, will govern this earth during the Millennium and rule beyond
the new earth out in the universe during the ages following the Millennium.
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The Lord, throughout this time, will continue to govern the
whole of the universe, in an UNCHANGED manner (Gen. 1: 26-28; Job 1: 6, 7; 2: 1, 2; Rev. 3: 21).
Thus, since the actions of angels acting under established
laws become the actions of the Lord as well, in one respect it is immaterial
whether the angel seen in Rev. 10 is viewed as an angel or as the Lord. The end result would be THE SAME. Either way, these actions would be no more
or no less the Lord’s actions; i.e.,
either way, these actions would be THOSE of the Lord.
(For additional information on the preceding, refer to
Appendix III in this book, “Actions Under Established Laws.”)
The End Seen from the Beginning
“Remember the former things of old:
for I am God, and there
is none else; I am God, and there is none like me,
Declaring the end from the beginning; and from
ancient times the things that are not yet done,
saying, My counsel shall stand, and I will do all my pleasure” (Isa. 46:
9, 10).
God sees the end from the beginning, and He has structured
this Word in this manner, not only at the beginning but numerous places
throughout.
Both Testaments begin EXACTLY the same way, with John’s gospel occupying its
proper place beginning the New Testament - “In [the] beginning God...” (Gen. 1: 1a); “in [the] beginning was
the Word...” (John 1: 1a).
(For information on John’s gospel in the preceding respect,
refer back to Chapter V in this book.
Also, see the author's book, Moses and John.)
As well, each book beginning each Testament relates the complete story - from the beginning to
the end - in the opening ‑two chapters of each, relating EXACTLY the same story, though from different perspectives (Gen. 1: 1 - 2: 3; John 1: 1 - 2: 11).
Then, the remainder of each book, providing commentary for the
beginning of each book, as well, relates the same story, told [Page 188] two
different ways (“types”
in Genesis, “signs” in John [cf.
Heb. 1: 1). And beyond this, throughout each book, there are numerous beginning
points which take matters to the same end.
The preceding is simply the manner in which God has structured
His Word throughout.
Scripture begins with the creation of “the heavens and earth,” with the earth singled out in this
manner (Gen. 1:
1).
Scripture then continues with a ruin of the earth (Gen. 1: 2a), later revealed to have resulted from Satan (the ruler whom
God had placed over this province) acting outside the established laws under
which he was to govern the province (Isa. 14: 12-17; Ezek. 28: 12-19).
Scripture then continues with a restoration of the ruined
province, over a six-day period, with man created at the end of the days to
rule the restored province (Gen. 12b-28).
But before the sceptre could change hands, Satan brought about
man’s fall, disqualifying him from realizing the purpose for the kingdom being
restored and his subsequent creation; and this allowed the incumbent ruler to
continue holding the sceptre.
(A principle of Biblical government necessitates that an incumbent
ruler, though disqualified, continue holding the sceptre UNTIL his replacement is NOT
ONLY on the scene BUT
ready to take the sceptre [e.g. Saul
and David, typifying Satan and Christ; ref. Ch. 1,
pp. 5, 6])
Then God set about to restore man, allowing him to realize the
purpose for his creation in the beginning.
And God is carrying this out in complete accord with the
established way in which He restores a ruined creation, set forth the opening
thirty-four verses of Scripture.
The latter would be restored in complete accord with the
former, for the former was established perfect in the beginning. Man would be restored over a six-day
period, with each day in the latter restoration being a 1,000-year day (2 Peter 3: 8).
Man, at the end of six days, 6,000 years, of redemptive work,
would be brought back into the position for which he was created in the
beginning, realizing that position.
And that is what Scripture is about, realizing the end seen
from the beginning.
* *
*
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Appendix I
SIGNS, WONDERS, MIRACLES
In Evidence During Two Periods of O.T.
History
In Evidence During One Period of N.T.
History
“And with many other words did he
testify and exhort, saying, Save yourselves from this untoward generation.
Then they that gladly received his word were
baptized: and the same day there were added unto them about three
thousand souls.
And they continued steadfastly in the apostles’
doctrine and fellowship, and in breaking of bread, and
in prayers.
And fear came upon every soul: and many
wonders and signs were done by the apostles” (Acts
2: 40-43).
The preceding verses relate the manner in which Peter closed
his message to the Jews in
This message had been accompanied by a supernatural sign (the
disciples’ ability to speak in other languages, associated with Joel’s
prophecy), and attention is called to a continued manifestation of signs at the
end of the discourse (v. 43; cf. vv.
19, 22),
along with numerous following places in Acts
places in Acts (3:
1ff; 4: 16, 22, 30; 5: 12; 6: 2; 7: 36).
Note the interrelated distinctions between the words, “signs, wonders,
and miracles”:
The “sign” is
centrally in view; and the
words “wonder” and “miracle” describe the “sign.”
That is, the “sign”
(Gk., semeion) is both a “wonder” (Gk., teras),
something out of the ordinary, and a “miracle” (Gk., dunamis), meaning “power,”
referring to the supernatural power necessary to bring the sign to pass.
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And, as will be shown - through going back to the Testament
and beginning at the foundational base - the manifestation of signs, wonders, and miracles in Scripture is inseparably and unchangeably connected with TWO things, whether in the Testament or in the New
Testament:
1) The Nation of
2) The Kingdom.
Both
In this respect, any purported appearance of signs, wonders,
and miracles APART from
And, of course, any such manifestation of signs today - as in
certain quarters (e.g., Pentecostalism,
the Charismatic movement) could ONLY be completely out of place, for God is NOT presently dealing with
Rather,
In order to properly understand any Biblical doctrine, an
individual MUST have an
understanding of the foundational base upon which that doctrine rests.
And properly understanding the manifestation of signs, wonders,
and miracles during time covered by the gospel accounts and the Book of Acts is, of course, one of these Biblical
doctrines where a person MUST begin in the Old Testament, NOT in the New.
A person MUST begin back where the foundational base is found and
trace the history of this supernatural work into the New Testament. ONLY THEN will he be in a position to understand
various, necessary things about this supernatural phenomenon.
[Page 191]
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.
The first manifestation was by Moses, Aaron, and Joshua. They were
manifested by Moses and Aaron pertaining to 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, pertaining to Israel’s subsequent
entrance into the land of Canaan (Ex. 4: 29 - 31: 7: 10ff; Deut. 6: 22, 23; Joshua 3: 7ff;
10: 12-14).
The second manifestation occurred some five hundred years
later, when they were manifested by Elijah, then by his successor, Elisha, (1 Kings 17: 1ff; 2 Kings 2: 13ff).
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 [Ex. 3:
2], the sun being moved back ten degrees on the dial [Isa. 38:
7, 8], the three Israelites being
protected in the fiery furnace [Dan. 3: 19-25], or Jonah being raised from the
place of death in the sea [Jonah 1: 17 - 2: 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
Thus, a first-mention principle was set forth at this point in Scripture, establishing an unchangeable pattern regarding the
manifestation of signs, wonders, and miracles.
Any future manifestation of signs, wonders, and miracles of
the nature seen at the time of the Exodus MUST be brought to pass, with
During the days of Elijah and Elisha the people of
The theocracy reached its greatest heights during the days
David and his son Solomon (though, again, far from the height which God had
intended).
But after that, following the division of the kingdom, things
began to go in another direction entirely, moving even farther away from that
which God had commanded.
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
These signs, wonders, and miracles were simply the credentials of those
manifesting them in Israel’s presence, with the signs themselves, by their very
nature, setting forth a message (like Christ using Jonah as a sign, which
foreshadowed a miraculous deliverance [from the place of death at the time of
their Resurrection] of God’s - [“two witnesses”
(Rev. 11: 3, 9, 11, 12, R.V.), and His] -
two firstborn
Sons - Christ and Israel - from the place of death [cf. Matt. 12: 38-40]).*
[* See also the disembodied “souls” of martyrs under the altar (Rev. 6: 9-11, cf.
1 Pet. 1: 5, 9, R.V.)].
Through a manifestation of supernatural powers accompanying
the message, Israel was to recognize that the messenger had been sent from God;
and, accordingly, the people were to heed the combined message set forth by the
manifested signs and that proclaimed by the messenger (Ex. 4: 1-9, 29-31).
The people of
“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
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Signs, Wonders, and Miracles in the New Testament
After moving through almost 1,500years of Jewish history and
seeing signs, wonders, and miracles manifested during only two different
periods by only five different men within these periods (by Moses, Aaron,
Joshua, Elijah, and Elisha), things suddenly changed.
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 (Matt.
10: 5-8).
(Also, Christ 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 as well [Luke 10:
1-19].
Thus, at this time, there was a manifestation of supernatural
signs in the camp of
Christ had been sent ONLY to “the lost sheep of the house of
Both Christ and His disciples went to
This was a message pertaining to the offer
of the kingdom of the heavens to the nation, attended by a manifestation of signs,
wonders, and miracles of AN UNPRECEDENTED NATURE.
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.
These manifestations of power were supernatural events which, by their very nature, set
forth a message themselves; and these signs, as
well, authenticated the message being
proclaimed by the Messenger [Page 194] as being true and from God (John 3: 1, 2; Acts 2: 22; cf. Ex. 4: 1-9)
The religious leaders in Israel were to see these signs,
wonders, and miracles and understand not only the message set forth by the signs
but that the Messengers were God-sent, carrying God’s message for His people.
Then, believing and understanding the message which they had
both seen (through the signs) and heard (from the Messengers), they were
responsible for carrying this message to the people of
However, exactly the opposite occurred. The religious leaders refused to believe the message, rejecting both the signs and the Messengers; and they, in their unbelief, then
sought to subvert the message and discredit the signs and the Messengers
in the presence of the Jewish people (Matt. 12: 14-32).
(This is why Christ, near the end of His earthly ministry, in
no uncertain terms, condemned the actions of the Scribes and Pharisees - the fundamental
religious leaders of that day [Matt. 22: 1ff]. They
had seen the signs and heard the Messengers; but they had rejected the message and had sought to do away
with the accompanying supernatural powers, mainly through attacking the central
Messenger, through attacking Christ.
The Scribes and Pharisees had rejected the signs and had sought to
discredit Christ in the eyes of the people, bringing about reproach on the
Messenger and casting doubt on His message [e.g., Matt. 9: 27-34; 12: 22-24; cf. John
12: 10, 11].
And, whether by word or deed, this resulted in their bearing a
false witness to the people
of
The Scribes and Pharisees, the main body of religious leaders
in
These religious leaders had no interest in entering the [promised messianic] kingdom, and they were doing all within their power to prevent others from
entering as well.
And all of this had its end result in Israel’s rejection of both [Page 195] the message and the Messenger, the removal of the kingdom
of the heavens from Israel, the crucifixion of Israel’s Messiah, and God bringing into existence a separate and distinct entity to be
the recipient of that which had been offered to and rejected by Israel.
Israel had 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 (Matt. 21: 18, 19, 33-43; cf.
1 Peter 2: 9-11).
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 re-offer of the kingdom to Israel,
beginning at the time of the inception of the Church (Acts 2: 1ff). 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 relative to
the kingdom of the heavens at or before the time that the Church was called
into existence, signs,
wonders, and miracles would have ceased to exist at that point in time (33 A. D.).
These supernatural manifestations of power had NOTHING to do with the one new man “in Christ” (who is “neither Jew nor Greek” [Gal. 3: 28]). They had to do with
These were supernatural works, manifested through empowered individuals as they carried the message to
Then, when Gentiles began to be added to the body of Christ,
they were manifested among saved Gentiles (Acts 10: 45, 46; Rom. 15: 18, 19) and within Churches comprised of saved Gentiles, such as the Church in
Corinth (1 Cor. 12-14). And a manifestation of supernatural
works after this fashion could only have been centered around the thought of provoking
That is, God was using those whom
And, between a segment of the one new man “in Christ” carrying the message to Israel and another segment seeking
to provoke the [Page 196] 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; 11: 29-32); but the religious leaders in
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
1) The signs showed an existing condition (sickness, seen prior to the 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 credentials of the Messengers of the gospel of the kingdom,
were [Page 197] manifestations of supernatural powers (powers necessary
to bring the signs to pass) depicting Israel’s present spiritual condition and showing how this
condition could change,
IF...
These same manifestations of supernatural powers could and
would - contingent on
1)
“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 putrefying sores: they
have not been closed, neither bound up, neither mollified with ointment” (1: 4-6).
This was the way Isaiah introduced
But he didn’t remain at this point, depicting
Israel was sick, but
And the latter is what Isaiah went on to also relate.
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 the Lord
turn His hand, purge the nation, and restore her rulers (1: 25,
26). ONLY THEN would redemption
occur, and only [Page 198] then would the kingdom with all its
glory be restored to
2)
But when will
In Hosea 5: 13 - 6: 2,
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).
And the same One Who brought about
It was / is conditioned on Israel obeying the Lord’s commandments.
Once the Israelites had been delivered from
“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
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199]
(Note that obedience to the Lord's 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
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
have 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
And it was later clearly revealed EXACTLY what would occur if
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.
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ONLY the Lord could bring about healing, but in His time.
And that’s what Hosea 5: 13 - 6: 2 is about -
Note again Hosea 6: 1, 2 relative to
“Come, and
let us return unto the Lord: for he hath torn,
and 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
1) The two days (the 2,000 years,
covering the Jewish dispensation) begin with
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, then 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 in the seventh day
(Gen. 1: 1 - 2: 3), He is 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).
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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 chapter fifty-three. This chapter
outlines
“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
The central thought when the Spirit of God closed the Old
Testament Cannon 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
Cessation of Signs, Wonders, and Miracles
As previously seen, signs,
wonders, and miracles, manifested during time covered by the
gospel accounts and the Book of Acts, were inseparably
connected with the offer of the kingdom of the heavens to Israel (both in the
original offer and in the re-offer).
[Page 202]
In the gospel accounts (in the
original offer), these manifestations of supernatural power were more evident to
And in Acts (in the subsequent re-offer), these manifestations of
supernatural power were more evident prior to
There was a definite, revealed reason for the particular
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 Gentiles” (Rom. 11: 25).
These signs, wonders, and miracles were not only inseparably
connected with the offer of the kingdom to
These manifestations of supernatural power reflected directly on
In this respect, before
However, in each instance, once these climactic points had
been reached 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
Then, once the offer had been withdrawn (about 62 A.D.), it
was not only natural but absolutely necessary that the sign 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, as previously shown, can be seen from a Scriptural
standpoint entirely apart from referencing 1 Corinthians chapter thirteen - a section of Scripture in which Paul
stated that they would cease, giving both the TIME and the REASON.
[Page
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1) 1
Corinthians 13: 8-10
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, which, as
previously seen, could only have had to do centrally with provoking Israel to
jealousy (Rom. 10: 19; 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 when and the REASON why these manifestations of
supernatural power would cease.
In 1 Cor. 13: 8-10, Paul called attention to the fact
that the spiritual sign-gifts being manifested in the Church in
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 Cor. 13: 8) would NO LONGER EXIST.
Actually, from a Scriptural standpoint, THEY COULDN’T EXIST beyond this time. Any existence
of these gifts beyond this time would
be contrary to the revealed Word of God and, thus, be impossible.
Prior to this time, Paul had the power
to effect bodily healings (portending
After this time, Paul instructed
Timothy, “…use a little wine for thy stomach’s sake and thine often
infirmities” (1 Tim. 5: 23); and he later left Trophimus “at Miletum sick”
(2 Tim. 4:
20 [A.V.]).
In 1 Cor. 13: 8-10, two expressions relative to these sign-gifts are used in
opposite senses - “in part,” and “perfect”:
[Page 204]
“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 [plural in the Greek text of vv. 9, 10, ‘out of parts’],” and “perfect” has to do with completeness (from teleios,
meaning “complete,” “bringing to on end”). Thus, ek meros and teleios are,
contextually, used in antithetical senses.
And both expressions, since they have to do with either the continuance or the end of the
manifestation of supernatural signs, are inseparably connected with either the continuance or the end of the offer of the kingdom to
In this respect, INCOMPLETENESS (shown by ek meros) CAN ONLY have to do with that time
prior to God finishing His work pertaining to the re-offer of the kingdom to
Israel (with
signs, wonders, and miracles still in evidence); and
COMPLETENESS (shown by teleios) CAN ONLY have to do with that
time following God finishing His work pertaining to the re-offer of the kingdom
to Israel (with signs, wonders and miracles no longer in evidence).
Thus, the thought set forth by Paul in 1 Cor. 13: 9, 10, contextually, is something quite easy to see and
understand as 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.
Verse nine 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.
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Verse ten then goes on to state that the time was coming when
God would “complete” His work surrounding the
re-offer of the kingdom to
(Note that to associate teleios in 1 Cor. 13: 8-10 with the completion
of the canon of Scripture and a corresponding cessation of sign-gifts, as many
do, has
NOTHING to do with Israel and the kingdom. Accordingly, the completion of the Canon of Scripture, can
have NOTHING to do with the matter.
All of this MUST be kept within context.
“Incompleteness” MUST
be understood in connection with the subject matter at hand - the offer of the
kingdom still open to
And “completeness” MUST,
correspondingly, be understood in connection with the subject matter at hand as
well - the offer of the kingdom no longer open to
2) Acts 28: 28
Thus, the manifestation of signs, wonders, and miracles CEASED when the offer of the
kingdom was withdrawn from
And ALL of this was IN COMPLETE KEEPING with the usage of signs, wonders, and miracles 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 and ALL things that appertained thereunto, both past / present [sick] and future [healed]).
In Acts 28: 28, Paul told the Jews for the
third and last time that he was going to the Gentiles with the message which
they had rejected:
“Be it known therefore unto you,
that the salvation of God is sent unto the Gentiles,
and that they will hear it” (cf.
Acts 13: 46; 18: 6).
[Page
206]
At this time, God set
For sign-gifts to continue beyond this point would have COMPLETELY out of line with
Scripture. And, remaining in line with Scripture, these sign-gifts CANNOT again be in evidence UNTIL that
future time when God resumes His national dealings with
This is a truth drawn from the Old Testament, the gospel
accounts, the Book of Acts,
and 1
Corinthians which, from a Biblical standpoint, CANNOT be denied.
And that’s where we are today - living during a time in which
And this can be easily understood, for any present
manifestation of supernatural powers of this nature would portend God dealing
with
Thus, such a manifestation of supernatural powers during the
present time, from a Scriptural standpoint, can only be COMPLETELY out of place.
But a time is coming when signs, wonders, and miracles will once again be in evidence.
The next and final manifestation of signs, wonders, and
miracles will occur through Jewish prophets during the coming Tribulation,
extending into the Messianic Era (both true and false prophets during the
Tribulation [Rev. 11: 3-6; 13: 11-15]).
At this time God will have resumed and completed His dealings
with Israel during Man’s Day, completing Daniel’s full Seventy-Week prophecy.
And two things will once again be in view:
Thus,
in THAT day, signs, wonders, and miracles CAN and WILL once
again exist in the camp of
* *
*
[Page 207]
Appendix II
Heavenly Powers Ruling through Earthly
Powers
In relation to the message seen throughout the gospels, the
New Testament begins with an offer of “the kingdom of the heavens” to Israel (Matt. 3: 1ff; 4: 17ff, 10: 1ff; Luke 10: 1ff); and the New Testament ends with “the kingdom of this world [a kingdom, as will be shown, with
heavenly individuals (angels) ruling through earthly individuals (man)]”
becoming “that
of our Lord and of his Christ” (Rev. 11:
15).
And all that lies between the gospels and the Book of Revelation - Acts and the Epistles - has to do centrally with this kingdom (the
earth and its government), bringing matters, in the end, to the state seen in Rev. 11: 15, anticipated 6,000 years earlier in Gen. 1: 26-28.
The Old Testament, providing the background for that seen in
the New Testament, opens through referencing this same kingdom (Gen. 1: 1ff),
providing a history of and numerous things about this kingdom different places
in the Old Testament.
This is the kingdom over which Satan, with his [rebellious and
fallen] angels, has ruled from the beginning (cf.
Ezek. 28: 14ff, Dan. 4: 17, 25; Luke 4: 5, 6), and continues to rule today; this
is the kingdom which the first man, the first Adam, was created to rule,
replacing the incumbent ruler (Gen. 1: 26-28); and this is the kingdom which the second Man, the last Adam (born “King” [Matt. 2: 1, 2]), will one day rule, replacing the
incumbent ruler, which the first man, the first Adam, through the fall, failed
to do.
Then there is the matter of a kingdom within a kingdom - the Old Testament Theocracy,
existing within but separate from the kingdom of this world under Satan (existing from about 1443
B.C. to about 586 B.C.).
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Rulership in Both Kingdoms
Daniel chapter ten presents certain insights into how the present
In this chapter (vv. 4-20), a heavenly messenger who had been
dispatched to Daniel on the earth from that part of the heavens where God
resides and rules (“the uttermost parts of the north
[a superlative in the Hebrew text] - the northernmost point in ‑universe
in relation to the earth [Isa. 14:13, ASV]) was detained at a point
en route to the earth.
This messenger was detained in the heavens above the earth by
“the prince of
the
Then Michael was dispatched from heaven, and the messenger
remained there with “the kings of
The picture presented is that of powerful angels in the
There was a prince (a ruler) of
Then, in the heavens, there were lesser rulers associated with
Beyond that, “the prince of
Daniel, throughout his book, deals with the kingdom of
Babylon, from the days of Nebuchadnezzar to the days of Antichrist; and Dan. 10: 20, “...the prince of Greece shall come,” anticipating
that day when Alexander the Great, in the Grecian kingdom on earth, would
conquer the kingdom of Babylon under the Medes and the Persians (cf. Dan. 2: 39; 7: 6; 8: 7, 8, 21, 22).
Thus, there is not only a breakdown of powers in the heavenly
kingdom under Satan corresponding to a breakdown of power in the different
earthly kingdoms under fallen man but there is [Page 209] also a shifting of powers in the
heavenly kingdom corresponding to a shifting of powers in the earthly kingdoms.
In this respect, any person occupying a position
of power in any Gentile earthly kingdom during the present age is merely
occupying a position of power under Satan and his angels, as they rule from the
heavens through counterparts on the earth.
(In this respect, solely from a Biblical standpoint, note how out-of-place Christians are
who involve themselves in the political structure of this present world kingdom
under Satan rather than keeping their eyes fixed out ahead,
biding their time, waiting for and anticipating that future
day when Christ and His co-heirs take the kingdom.
This is simply NOT THE
DAY that Christians are to rule and reign in this kingdom. THAT DAY lies in the
future, AFTER the kingdom changes hands.)
There though, as previously stated, is ONE exception to this present
type governmental rule by angels in Satan’s kingdom through men upon the earth.
The nation of
Scripture reveals that Michael is the “prince” among heavenly angelic beings over
In this respect, earthly rulers in the nation of
(The preceding is the major governmental distinction between
[Page 210]
Thus, there is a present existing kingdom associated with
earth upon which man lives; and this kingdom has two spheres - an earthly, and a heavenly.
(This is THE ONLY KINGDOM in relation to the earth
which has ever existed, continuing
unchanged in its rulership
[except for man’s appearance 6,000 years ago (presently ruling under Satan)] to
the present time.
And there is NO present mystery form of this kingdom [an expression which some Bible
students use, attempting to explain certain passages, though the expression
explains NOTHING, adding ONLY to an already existing confusion
on the subject].)
A Change in the Offing
Scripture plainly states that “the heavens do rule,” a rule which begins with God and is
enacted through angelic rulers under God, located in heavenly places (even, in
this case, through Satan, though a rebel ruler).
It is after this manner that “the most High” rules “in kingdom of men,” positioning and removing rulers among the nations (Dan. 4: 17, 25, 26).
And it is in this manner that God rules anywhere in the
universe - through angels - with man presently having a part in God’s universal
rule, under angels, on one province in God’s kingdom, on the earth.
BUT, the preceding is true ONLY during the present age,
during Man’s Day. The government
of the earth is ABOUT to change hands. The purpose for man’s creation in the beginning is ABOUT to be realized.
The purpose for man’s fall 6,000 years ago is the SAME as the purpose for his redemption today, and yet
future. That which was lost in the first man, the first Adam, will be regained
in the second Man, the last Adam.
And, with Man’s Day almost at an end, that future day, the
Lord’s Day, “the
world to come,” is almost
upon us.
“For unto the angels hath He NOT put in subjection the world to come...” (Heb. 2: 5).
* *
*
[Page 211]
Appendix III
ACTIONS UNDER ESTABLISHED LAWS
Angels, Man
Throughout Scripture angels are seen as far more active in the
Lord’s affairs, as they pertain to man, than many realize. Scripture often refers
to the Lord acting in a particular realm, while also referring to angels acting
in this same realm.
In this respect, though angels are the executors, it is the
Lord Who is looked upon in a foremost sense as bringing the matter to pass.
That is, the Lord assigns and empowers certain angels for
particular tasks; and once these tasks ore carried out, the matter is looked
upon as being done by the Lord Himself.
Angelic Activity,
the lord’s Activity
Two interrelated instances of the preceding can be seen in the
destruction of the cities of the plain during the days of Abraham in Gen. 18, 19 and the removal of Nebuchadnezzar from his throne for seven
years during the days of Daniel in Dan. 4: l ff.
Also, comparing these two instances provides an insight into
heavenly angelic courts which God has established (apparently alluded to in Matt. 5: 22 through a reference to corresponding earthly courts) and the
power with which angels acting in these courts on His behalf have been vested.
In the Book of Daniel, Nebuchadnezzar, because of his ascribing to himself that
which belonged to God alone (cf. 4: 17, 30), was removed from the throne and driven into the field to eat grass as
the oxen, remaining there for seven years.
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The entire matter - judicial issues and determinations, the
passing of the sentence, and the execution of the sentence - was carried out by
angels, though “the most High” (God
Himself) was specifically said to be the One Who brought the matter to pass.
Nebuchadnezzar had been delivered into the charge of angels
called “watchers,” who had made certain decisions
which resulted in a decree concerning him; and these decisions, resulting in
the decree, were also ascribed to the “most High” (4: 17, 24).
The “decree of the watchers, and
the demand by the word the holy ones” (v.
17) can ONLY point to angelic activity in heavenly
courts concerning matters relating to individuals on earth.
It seems apparent that the angels in this passage possessed a
specially imported wisdom and knowledge, allowing them to act within the scope of
established laws to fulfil the perfect will of God concerning particular
matters,
apart from any immediate command from God. In so doing, the
actions of these angels were looked upon as actions of the Lord Himself.
(Undoubtedly the same thing is in view in Daniel chapter five where decisions were made and
a decree was issued concerning Belshazzar. Note that Belshazzar was reminded of
a time in Nebuchadnezzar’s life when similar action had to be taken for similar
reasons [vv. 18-23].
The days of Belshazzar’s kingdom were at an end; he had beer
weighed in the balances and found wanting, and his kingdom, apparently within
the scope of decisions and determinations made by angels in the heavenly
courts, had been divided and given to the Medes and the Persians [vv. 24-31])
Understanding the working of these heavenly courts, the same
thing can evidently be seen in Genesis
chapters eighteen and nineteen.
The Lord, accompanied by two angels, appeared to Abraham in
the plains of Mamre. The purpose of this visit concerned the impending
destruction of the cities in the
Comparing this section in Genesis with Daniel chapter
four, it would appear clear that judicial decisions concerning these cities had
already been made in the heavenly courts; and the “decree of the watchers” had already been rendered (cf. Gen. 18: 17-22).
[Page 213]
The Lord remained with Abraham, and the two angels
accompanying the Lord went on down into the
In the light of Daniel chapter four, it would appear clear that angels were the ones who had made the decisions
and rendered the decree;
and the Genesis
account clearly shows that angels were the executors of the decree.
However, the same thing can be said of the Lord (cf. 18:
20-33; 19: 11-13, 16, 24, 29).
It is the same as in Daniel chapter four. Angelic activity in this realm - because of their ability to act
within the scope of established laws, God’s perfect will - is looked upon as being done by the
Lord Himself
Angelic activity in the heavenly courts, as it pertains to
those upon the earth, will evidently be carried out in a climactic respect and
on an intensified basis during the Tribulation. Immediately preceding Christ’s
return, during the Tribulation, angels will be very instrumental in carrying out decrees through executing
judgment upon the earth-dwellers; and their actions will be looked upon as those of the Lord Himself (Rev. 6: 12-17; 8: 1ff; 9: 1ff; 11: 18; 15: 1; 16: 1ff).
Not only will this be the case, but angelic activity of the
some nature will carry over into events surrounding Christ’s presence upon
earth following the Tribulation.
When Christ returns to the earth at the end of the
Tribulation, He will be accompanied by an innumerable host of angels who will be instrumental
in executing His will and purpose in matters which MUST be brought to pass
preceding His reign.
In Matt. 13: 49, 50, angels are said to perform some
of the same activity at the end of the age which Christ is said to perform in Matt. 25: 32ff. Immediately
preceding this, angels will have regathered
Angels will apparently be very active in ALL matters when Christ returns. The Lord being
accompanied by angels at the
time of His return points simply to continued angelic activity of a like nature to that which has occurred
throughout the whole of Man’s Day.
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Man’s Activity, the Lord’s Activity
The same principle seen in angelic
activity, associating the actions with the Lord’s actions, exists in connection
with the proclaimed Word
among God’s
people (
This could perhaps best be seen in Christ’s words to Peter in Matt. 16: 19, repeated in another setting to all of the disciples later in
Matt. 18: 18:
“Verily I say unto you, Whatsoever ye
shall bind on earth shall be bound in heaven:
and whatsoever ye shall loose on earth shall be loosed in heaven.”
This statement to Peter in Matt. 16: 19 (which grew out of confession concerning Christ’s true
identity [v. 16]), along with the same statement to all
the disciples at a later time, has not been understood at all by numerous
Christians down through the years.
But there is really nothing difficult about that being taught,
though a translation problem exists, and a corrected translation helps to understand
Christ’s statement in the light of angelic activity in heavenly courts, as
previously discussed.
The translation problem involves the way in which the Greek
verbs and participles in the verse (“bind” and “loose”) are handled in the English text.
The binding and loosing here on earth are present aorist
subjunctives, and the binding and loosing in the heavens are perfect passive
participles (same in both Matt. 16: 19 and 18: 18; cf. John 20: 23 [the present aorist and perfect passive are used here as
well).
To show this - the aorist subjunctive verbs and the perfect
passive participles - the translation should read somewhat along these lines:
“...whatsoever you might bind on earth shall have already been bound in the
heavens: and whatsoever you might loose on earth
shall have already been loosed in the heavens.”
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The subjunctive mood shows that which is probable, that
expected, though it may not occur.
And the perfect tense shows that completed in past time,
existing in a finished state during present time.
Those forming the Church (future at that time) are in view in Matt. 16:
18; and either the Church (as in 16: 18) or a Jewish assembly would be in
view in Matt. 18: 17. To properly understand the matter at hand, it would be
immaterial which was in view.
(Refer to pp. 120, 121 in Ch. IX of this
book for the translation and proper understanding of the Greek word ekklesia, translated “Church.”)
When those in the Church today (or a past Jewish assembly) act
in COMPLETE accord with that being
dealt with in these verses, their actions - EXACTLY as the actions of angels acting under established laws in the
heavenly courts - will be seen as having already been acted upon in the
heavens.
In short, with the perfect tense being used in the manner in
which it is used (a perfect passive), the actions of those in the Church (or a
past Jewish assembly) on earth are seen as having already been acted upon in the heavens before those
on earth even act (“bind”
and “loose” are simply two words used to express
these actions, both on earth and in the heavens).
Now, what is this all about?
Can Christians in the Church (or a past Jewish assembly) just come
to a conclusion on which they all agree and have that conclusion already be
decided in the heavens?
That’s not exactly the way matters exist, no more so than
angels in the heavenly courts can do the same and have their actions seen as the
Lord’s actions.
Angels in the heavenly courts, in order to have their actions
seen as those of the Lord, MUST act under established laws; and Christians in
the Church (or a past Jewish assembly), in order to have their actions seen as
having already been performed in the heavens, MUST do the same.
Christians MUST act in complete accord with the
revealed Word (exactly as Peter acted in Matt. 16: 16).
Remaining completely within the scope of the proclaimed Word, that [Page 216] bound or loosed on earth will be seen
as having already been bound or loosed in the heavens.
This CANNOT help but be the case,
for God MUST remain
completely true to His Word.
“The words of the Lord are pure words: as silver tried in a furnace of
earth, purified seven times” (Ps. 116).
“Forever, O Lord, thy word is settled in heaven” (Ps. 119: 89).
“...thou hast
magnified thy word above thy name [lit., ‘… You
have exalted Your Word and Your Name above all things’]” (Ps. 138: 2b).
“To the law, and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa. 8: 20).
“In the beginning was the word, and the word was with God,
and the word was God.
The same was in the beginning with God...
And the word was made flesh, and dwelt
among us...” (John 1: 1, 2, 14a).
It is this unchangeable Word ALONE (inseparably associated with the
entire Godhead) which is to be proclaimed (2 Tim. 4: 2); and it is this unchangeable Word ALONE which Christians are to adhere to and follow
in ALL matters.
And when this is done, that stated in Matt. 16:
19; 18: 18; John 20: 23 can’t help but be the case in the actions of Christians
are to here on earth (during present time) and in corresponding actions in the
heavens (during all past, present, and future time).
Thus, in the preceding respect, note the importance of two
things:
1)
Knowing the Word (apart from which it CAN’T be proclaimed).
2)
THEN, proclaiming the Word (NOT what you think, BUT what the Word states).
Angels act under established laws; man acts under a set / established Word. And
ALL actions, whether of angels or of man, become THAT of the Lord ONLY
when these actions remain completely within that which has been Divinely and
unalterably set / established.
* *
*
[Page 217]
Appendix IV
ABRAMAMS SALVATION AND CALL
As Seen in Two Subsequent Old
Testament Types
As Seen in Christendom Today
In Rom. 4: 3, quoting from Gen. 15: 6, “Abraham believed God [Abraham believed that which God had said; Abraham exercised faith],
and it was
counted unto him for righteousness.”
This event is looked upon by some individuals as the point in
Abraham’s life where he was saved. But that CANNOT possibly be correct. The context of the statement in Gen. 15: 6 has to do with that which God had
previously revealed about Abraham and his progeny realizing an inheritance in
another land (cf. Gen. 13: 14-17; 15: 2-21), which is the contextual setting of
the statement in Romans as well (4: 1-22). And
it was in THIS realm that
Abraham exercised faith, believed God.
Abraham had believed God relative to this same issue prior to
the events of Genesis chapter
fifteen, while still in
It had NOTHING to do
with Abraham’s eternal salvation, for he could ONLY have been spiritually alive (saved [regenerate]) at the time he left
Eternal salvation is NOT in view anywhere in this passage. Eternal salvation, of necessity, would have HAD to be an issue at a
prior time in Abraham’s life, which could ONLY have occurred PRIOR to God commanding him to leave
(The means of eternal salvation is dealt with prior to the account of
Abraham’s introduction in Scripture.
It is dealt with in parts of the first four chapters of Genesis, preceding and during Adam’s day, two
millenniums preceding Abraham’s day.
And this preceding revelation provides the UNCHANGEABLE means through which Abraham would
have HAD to be saved, which is NOT dealt with in the account of Abraham’s life in
And this previously revealed means of salvation would, ALONE, tell a person that Gen. 15: 6, quoted
in Rom. 4: 3, could NOT have anything to do with
Abraham’s eternal salvation. Abraham’s “belief”
in these passages had to do with that which God had revealed about his seed,
his progeny [Gen.
15: 2-21;
There ARE blood sacrifices following Gen. 15: 6, BUT
they have to do with ratifying the Abrahamic Covenant, previously given to
Abraham some years before in
The typology of Abraham leaving
But first, note two later types [comparing Scripture with
Scripture] dealing with the same thing - the Israelites under Moses [the nation
which sprang from the loins of Abraham], over four hundred years later, leaving
On the former, the Israelites COULD NOT have left Egypt [a type of the world] and begun the journey toward the land in the
Abrahamic Covenant UNTIL blood
sacrifices had occurred and the matter of their eternal salvation had been
settled - the death of the firstborn [Ex. 12: 1ff].
On the latter, in like manner, Ruth and Orpah COULD NOT have left Moab [a type of the world] and begun the
journey toward Bethlehem UNTIL EXACTLY the SAME thing had occurred,
as
clearly seen in the overall type [Ruth 1-4] or
in the previous type of the Israelites under Moses [Ex. 12ff]..
NOR could Abraham have previously left
And EXACTLY the SAME thing is
seen in the life of an individual today. A person simply CANNOT
exercise faith and leave the
things of this world and begin moving toward the land of his calling [which in
this case is a heavenly land] UNTIL AFTER he has availed himself of the
blood Sacrifice, UNTIL AFTER he has been saved.
THEN and ONLY THEN can he move toward the goal of his calling.
It has ALL been set forth in the Old Testament types, and the antitype MUST
follow these types in EXACT detail.)
THE END
To purchase this book contact - I.C.M. books.co.uk
CONNECT THE
DOTS
Follow the Money and Power
[PART
ONE]
Scripture
1 Timothy 6: 6-10, R.V. & A.S.V.:
“But godliness with contentment is great gain: [7] for we brought nothing into
the world, for neither can we carry anything out;
[8] but having food and covering
we shall be herewith content. [9] But they that desire to be rich fall into a temptation and a snare and
many foolish and hurtful lusts, such as drown
men in destruction and perdition. [10] For the love of money which some reaching after have been led astray from the faith,* and have
pierced themselves through with many sorrows.”
[* See also Mark 14: 10, 11 and Acts 5: 1-5, 7b-10, R.V.]
Matthew 28: 11-15, “Now while they - [i.e., ‘his disciples’ (verse 9)] - were going, behold, some of the guard came into the city, and told unto the chief priests all the things that were come
to pass. [12] And when they were assembled
with the elders, and had taken counsel, they gave large money unto
the soldiers, [13] saying, Say ye, His disciples came by
night, and stole him away while we slept.
[14] And if this come to the
governor’s ears, we will persuade him, and rid you of care. [15] So they took the money and did
as they were taught: and this saying was
spread abroad among the Jews, and continueth until this
day.”
-------
CURRENCY OF THE ANTICHRIST?
THE
POWER TO CONTROL HOW MONEY IS SPENT
“Most people don’t like the idea of the government
monitoring ‘all spending in real-time’, but
that’s not the worst of it. By far the most dangerous idea is that any future
digital currency should be ‘programmable’.
Meaning the people issuing the money would have the power to control how it is
spent.
From
the moment Bitcoin and other cryptocurrencies first emerged, sold as an
independent and alternative medium of exchange outside the financial status
quo, it was only a matter of time before the new alternative would be absorbed,
modified and redeployed in service of the state.
Enter
‘Central Bank Digital Currencies’: the
mainstream answer to Bitcoin.
For
those who have never heard of them, ‘Central Bank
Digital Currencies’ (CBDC’s) are exactly what they sound like, digitized
versions of the pound / dollar / euro etc. issued by central banks.
Like
Bitcoin (and other crypto), the CBDC would be entirely digital, thus furthering
the ongoing war on cash. However, unlike crypto, it would not have any encryption
preserving anonymity. In fact, it would be totally the reverse, potentially
ending the very idea of financial privacy.
Now,
you may not have heard much about the CBDC plans, lost as they are in the
tangle of the ongoing “pandemic”, but the
campaign is there, chugging along on the back pages for months now. There are
stories about it from both Reuters and the Financial Times just today.
The
countries where the idea progressed the furthest are
Other
countries, including
The
The
proposals for how these CBDC’s might work should be enough to raise red flags
in even the most trusting of minds.
Most
people wouldn’t like the idea of the government monitoring ‘all spending in real-time’, but that’s not the worst
of it.
By
far the most dangerous idea is that any future digital currency should be ‘programmable’. Meaning the people issuing the
money would have the power to control how it is spent.
That’s
not an interpretation or a ‘conspiracy theory’,
here is a quote from Agustin Carstens, head of the bank for International
Settlements, speaking earlier this year:
‘The key difference [with a CBDC] is that the central bank would have absolute control on the
rules and regulations that will determine the use of that expression of central
bank liability, and then have the technology to enforce that.’
Which
tells you not only that they want and are seeking this power, but how they
justify it to themselves. They transform other people’s money into an ‘expression of their liability’, and so consider it’s
only right that they control it.
An
article in the Telegraph, back in June, was just as candid:
Digital
cash could be programmed to ensure it is only spent on essentials, or goods
which an employer or Government deems to be sensible.
The
article goes on to quote Tom Mutton, a director at the BoE:
You
could introduce programmability… There could be some socially beneficial
outcomes from that, preventing activity which is seen to be socially harmful in
some way.
Governments
and employers making sure the money they issue… can only be used on “sensible” things, and not be used in ‘socially harmful’ ways? It doesn’t take much imagine
to see how this system could evolve and re-shape society into a truly dystopian
nightmare.
In
The
West’s approach will probably be less direct, but no less controlling for that.
Bitcoin
will likely be programmed in only ‘special
circumstances’. Starting, as the Telegraph says, with state benefits.
They will be flagged to be spent only on ‘essentials’.
(Of course, if Universal Basic Income is put in place, then it’s possible the
majority of people could end up on ‘state benefits’.)
It’s
also not hard to see programmable money feeding into the ‘protect the NHS narrative,’ where people aren’t
allowed to spend state money on sugar, cigarettes or alcohol. Or people on
organ waiting lists or diagnosed with certain conditions, have their wages and
spending controlled.
By
and large, however, it is the nature of British tyranny to be unofficial. So
the UK government will make a big show of renouncing their own power to
programme the money, thereby positively contrasting themselves with China… but
at the time will take no steps to prevent large companies ‘programming’ the wages they issue.
So,
while the state controls the digital Yuan in
It
will likely start in small, predictable ways designed to ‘limit competition’. McDonald’s, for example, will
make it impossible to spend their wages at Burger King, and vice versa. Coke
and Pepsi, Starbucks and Costa. You get the idea.
We’ve
witnessed the rise of cancel culture, the cultivated age of identity politics,
and virtue signalling. Well, image how programmable currency fits into that.
Companies could commit to ‘combating hate’, and
stop their employees from donating money to blacklisted political parties,
religious groups, charities or individuals.
In
the age of COVID we have seen how authors / actors / singers [or
anyone else]
who step out of line are subject to poisonous which hunts, but imagine a world
where companies could ‘renounce those who spread
misinformation’, by making it impossible to spend wages they issue on
art / films / music / books by outspoken critics of the government.
Mabe companies will make it so that
employees who aren’t vaccinated have more limitations placed
on their wages than vaccinated ones. Mabe
an unvaccinated paycheck can’t be spent at cinemas or nightclubs, to ‘stop the spread of the virus.’
John Cunliffe, deputy director of the
Bank of England, told the Telegraph:
You could think of smart contracts in
which the money would be programmed to be released only if something happened.
So maybe employers will remove
choice altogether, and make a
negative test and / or a vaccine booster a prerequisite for unlocking your
wages. That could be applied to all
kinds of behaviours moving forward.
The World Economic Forum has a clear vision of the future where people ‘own nothing and
are happy’, combine that with a prolonged war on homeownership, and
you can see employers and governments issuing money which can be spent on rent,
but not on a mortgage.
Now
imagine the Nascent ‘Green New Deal’. Hard
limits on how much money you can spend on petrol, plastic, or meat.
Only
X dollars on flights per year. Only Y pounds on beef. All for the good of the
planet!
Money will turn from an expression of
independence into nothing but a voucher system operated completely at the whim
of the corporate monoliths. All of
this would have sounded like rampant paranoia just two years ago, but not now.
A programmable digital currency would
have, coded into it, the ability
to control our entire society. And
it looks like that’s where The New
If
this sounds eerily familiar to what is described in the Book of Revelation you are right. Revelation 13 describes a
time in which it is not possible to buy
or sell without a “mark” of
allegiance to a world leader commonly referred to as “The Antichrist”:
What
that final mark will look like is greatly debated but with the rise of
biometrics possibly being merged with digital currency - the possibilities are
numerous. The concept of programmable currency which can not only be monitored
in real time but restrict who can use it
as a scary possibility of how the
Antichrist could control the masses through financial pressure and
manipulation.
While
many of these developments still seem far off, COVID has reminded us of how quickly the entire world can change in
a matter of months. It is important to not only be informed of world events but
to understand how they fit into the larger picture of God’s plan for the last days.”
-------
THE PROGRAM
“The Beast, along with his colleague the False Prophet
will deceive the world. They will establish a form of world government. They
will create a world religion. They will appear to succeed even though during
the last three and a half years of the Tribulation Period God’s judgments will
be poured out on the earth. But - they are doomed! The Bible says that they
will end in the
Before
this, the Beast will have destroyed the
The
Beast sign is here with us today! The world wants this man! He is probably alive today! - awaiting the signal to step forward.
This surely is a reminder that Jesus - [the Jews long-awaited “Messiah”
/ “Christ”; Who is the Father’s chosen
World-Saviour and Divine-Ruler (Pss. 2., 72. & 110.)] - is coming soon!”
-------
“Woes are coming - tragic,
awesome,
When the Church [‘ekklesia’] from earth has gone;*
When the One Who now restraineth
No more holds hell’s flood-gates down.
When from out the ‘sea’ of nations
The arch-monster shall appear -
Oh, rejoice ye ransomed pilgrims
That ye will not then be here.
Watch the
signs - they
quick are showing;
All things say the end [of the ‘Age’] is
near;
Even now,
without our knowing,
Antichrist may now be here.
For the earth’s week of crushing travail
Quick the stage is being set,
When, unleashed, hell’s awesome forces
Make their greatest onslaught yet.
But, beloved, be not shaken,
Christ the Conqueror first
must come;
They who are His blood-bought children
He must safely have at Home:
Part they are - oh wondrous prospect -
Of His spotless, holy Bride;**
Ere shall burst earth’s week
of travail
She must be at His blest side.”
J. Danson Smith.
[* See Luke
21: 34-36;
Rev. 3: 10; cf. Matt.
5: 1b, 20; 7: 21, R.V. Those “accounted
worthy” will escape; others, not “accounted worthy” must endure: but all will not yet
lost, for all overcomers and Christian martyrs win the “Crown”; and will be resurrected, and enjoy the Lord’s
inheritance. (Rev. 2: 10; 3: 21; cf. Psa.
2: 8; Eph. 5: 5-7, R.V.
[** See Gen. 2: 23; 24: 3, 4; cf. Rev.
19: 7, 8, R.V.)]
*
* *
[PART
TWO]
The Next Financial Crisis Could
Accelerate Prophetic Events
Scripture
Proverbs 1: 15, 16, 18, 19:
“My son, walk not thou
in the way with them; Refrain thy foot from
their path: [16] For their feet run to evil,
and they make haste to shed blood.” … [18] “And these lay wait for their
own blood, Thy lurk privily for their own lives.
[19] So are the ways of
every one that is greedy of gain; it taketh away the life of the owners thereof.”
1 Timothy 3: 2, 3, R.V. & A.S.V.:
“A bishop must be blameless, the husband of one wife, vigilant,
sober, of good behaviour,
given to hospitality, apt
to teach; [3] not given to wine, no striker, not greedy of filthy
lucre; but patient, not a brawler, not covetous.”
-------
“In times of chaos and economic instability, dangerous
political leaders and demagogues often rise to power. They capture the public
imagination with promises to end the chaos and restore stability. Past economic
crisis led to the rise of Napoleon, the Bolshevik Revolution, and even Adolph
Hitler. Why should this time be any different?
On
August 15, 1971, Richard Nixon announced he was ‘closing
the gold window,’ thus ending the U.S. dollar’s convertibility to gold.
This ended the post World War II Bretton Woods monetary system where the world
operated on a gold-backed U.S. dollar with other world currencies pegged to the
dollar. It also began the new era of fiat currency and sowed the seeds of the
next great financial crisis.
Fiat
currency is not backed by commodities such as gold or silver. It’s only value
comes from the public’s willingness to accept it as a means of payment. Since
Nixon’s announcement, all the major governments of the world have used nothing
but fiat currencies. Prior to 1971, this had never occurred in human history.
The Danger Of Fiat Currency
Why
was Nixon’s announcement such a significant event? Fiat currencies are dangerous.
They eliminate government financial discipline and accountability. When nothing
backs a currency, the government can print unlimited currency units. The more
currency units that exist, the less value they all become/
If
you earn and save in fiat currency, you lose purchasing power over time. The
government is essentially stealing from you via inflation. This means
government spending is no longer restrained by collected tax revenue or fiscal
responsibility.
For
example, during World War II, the
But
that’s no longer true. Since 1971, the
This
means the value of the dollar has decreased significantly in the past 50 years.
In 1971, an ounce of gold was $35. Today, an ounce of gold is $1,781. That’s
98% decline in the dollar’s purchasing power.
And
before you attribute the rise in national debt to the declining purchasing
power of the dollar, take a look at the debt relative to national income. In
1971, the
As
bad as this is, the
The
Eurozone alone is home to a number of troubled nations -
A
default by any of those nations will ripple throughout the European banking
system which holds billions of euros worth of government bonds. If European
banks become insolvent, financial contagion will spread throughout the world
and plunge the world into a financial crisis, far worse than the Great
Recession, one with the potential to be worse than the Great Depression itself.
The Central Bank Conundrum
The
U.S. Federal Reserve, the European Central Bank, and central bankers throughout
the world are well aware of this potential scenario. It’s their worst
nightmare. More than anything else, they fear an out-of-control deflationary
spiral akin to the Great Depression.
This
is why central banks engaged in unprecedented measures in 2020 to prop up
financial markets as the COVID-19
crisis unfolded. But now they face a conundrum. If they keep these policies in
place, we’ll have runaway inflation. But if they reverse their ‘easy money’ policies, they risk triggering the very
financial crisis they’re so eager to prevent.
For
example, in the
In
addition, hundreds of
A
large number of consumers carry variable interest debt. If interest rates rise,
they’ll no longer be able to meet their debt obligations. In short, rising
interest rates will plunge the
The Next Economic Downturn
When
the next economic downturn arrives, it will be in the form of a severe global
depression. Unable to service their massive debts, many individuals and
companies will default. Those defaults will leave the banking system on the
verge of bankruptcy and politicians scrambling to put together another series
of bailout packages. The government and central bank response to this crisis
will be bigger than their response to the COVID-19
crisis.
What
will they do? They’ll run the printing press. They’ll bail out companies on the
verge of bankruptcy. They’ll buy stocks and corporate bonds. They’ll backstop
people’s mortgage and student loan payments. They’ll do anything and everything
they can in an effort to avoid the inevitable economic pain. And then they’ll
institute something they’ve wanted for a long time - universal basis income.
Every
man, woman, and child will receive a monthly stipend equivalent to an average
worker’s salary. A desperate population will welcome it. But it won’t be
enough. When the prices for rent, food, and energy double as a result of all
this printed currency, the government solution will be to double the amount of
monthly payments to combat the rising pieces of the ‘greedy’
corporations.
[*
But
the problem won’t be rising prices. The problem will be a failing currency. The
process will play itself out over and over until all the world’s currencies are
driven into hyperinflation and the entire system comes crashing down.
A Dangerous Time
Hyperinflation
has ravaged individual nations in the past -
What
happens when it eventually falls apart? What happens when lives are ruined,
life savings are lost, and the streets are filled with hungry people? We don’t
know. But history provides us with clues. In times of chaos and economic
instability, dangerous political leaders and demagogues often rise to power.
They
capture the public imagination with promises to end the chaos and restore
stability. Past economic crises led to events such as the rise of Napoleon, the
launch of the Bolshevik Revolution, and the consolidation of German state power
in the hands of Adolph Hitler.
All
these events had grave consequences for the entire world, not just the
individual nations involved. Why should this time be any different?
What The Bible Says
The
Bible describes such a scenario in the end times. Revelation
6 says an entire
day’s wages will barely buy enough food to survive (Revelation 6: 5-6).This
describes a world ravaged by hyperinflation, and it’s the backdrop against
which the Antichrist makes his drive for global conquest (Revelation 6: 3-4).
Ultimately,
the Antichrist will implement a global economic system which requires the
people of the world to worship him. The Bible says he will require everyone on
earth to receive a mark, and no one will be able to buy or
sell without the mark (Revelation
13: 17)
We
see the beginnings of this system today as paper currencies give way to digital
currencies. Once this transition is complete, government will be able to
control all buy / sell transactions, just as the Bible foretold.
This
is one of the many Tribulation events casting its shadow on our day and time.
Along with the restoration of Israel (Jeremiah 23: 7-8) and the many signs Jesus and prophets said to look
for, all these events are converging for the first time in history.
Jesus
said when you see this happen, you can know His return is soon (Luke 21: 28). So rather than hang your head in the trials and sorrows set to come
upon the world, lift your eyes to heaven. He’s coming soon.
Britt
Gilette is author of the free e-book ‘Coming to Jesus’ as well as the books ‘Signs of the Second Coming’ & ‘Racing towards Armageddon’.”
“FOR EVIL TO TRIUMPH ALL IT TAKES IS FOR GOOD
MEN TO DO NOTHING.”
*
* *
[PART THREE]
Enabling The Mark Of The Beast
“Those who refuse the mark of the beast will be shut out
of the global economy. They’ll be unable to buy or sell anything without it.
They’ll effectively be cut off from society. Are we setting the stage for such
a system today?
As
covid-19 continues to circulate around the world, it becomes increasingly clear
it poses a threat to more than just global health. Governments all over the world
have used the crisis to expand their power and trample individual liberty. As
2021 nears its end, governments are increasingly dividing the world into two
camps - the vaccinated and the unvaccinated.
For
example, on September 9th, President Biden held a press conference
in which he announced a series of new vaccine mandates potentially impacting
more than 100 million Americans. Biden is authoring rules to require all
employers with 100 or more employees to ensure their workforces are fully
vaccinated or show a negative test at least once a week. The ink hasn’t even
dried yet on those executive orders, and already the Hill reports he’s mulling
the idea of implementing vaccine requirements for all air travel.
In
[
Recently,
Australian M.P. Andrews vowed to “lock out” the
unvaccinated when it comes to medical care and conducting commerce. ‘There is going to be a vaccinated economy, and you get to
participate in that if you are vaccinated,” Andrews stated, “We’re going to move to a situation where, to protect the
health system, we are going to lock out
people who are not vaccinated and can be.’
In
In
The United States, similar measures have been put in place in
Throughout
the world, society is singling out the
unvaccinated for punishment. Those
who refuse the COVID vaccines face potential loss of jobs, healthcare, freedom of movement, and
liberty in general. Those who
support vaccine mandates and vaccine passports want to ostracize the
unvaccinated from society. They seek
to apply maximum pressure to force the unvaccinated into compliance.
Does
any of this sound eerily familiar? It should. The Book of Revelation describes a similar system whereby the people of the
world are forced to receive a mark on their right hand or forehead. Those who
refuse to comply will be unable to buy or sell. They’ll effectively be cut off
from society.
Are
COVID vaccines the mark of the beast
written about in the Book of Revelation? No. The mark of the beast will involve a conscious
decision to give one’s allegiance to the Antichrist. No one will accept it by
mistake.
Nevertheless,
vaccine mandates and passports create a social system
enabling the mark of the beast. If they are
allowed to stand, they will create a mark of the beast system indistinguishable
in impact from the true mark of the beast. In doing so, they’ll pave the way for the rise of the Antichrist
and the mark of the beast as outlined in the Book of Revelation.
To understand why, let’s take a closer look at the biblical description of the
mark.
What Is The Mark?
What
does the Bible actually say about the mark of the beast? It says the mark will be
an outward expression of a person’s allegiance to the Antichrist. As global
dictator, he’ll require it, and the mark will appear on a person’s right hand
or forehead (Revelation 13: 6). What will it look like? We don’t know for sure.
It
could be a tattoo, a microchip, or something else (maybe even a vaccine). But
whatever it looks like, it won’t be concealed. It will be visible to everyone.
We don’t know the exact form it will take, but it will be a number representing
the Antichrist’s name. His number is 666 (Revelation 13: 18)
Those who refuse the mark will be shut
out of the global economy. They will
be unable to buy or sell anything without it (Revelation 13: 17). Some
will even face beheading for their refusal to accept it (Revelation 20: 4)
What Happens To Those Who Refuse The
Mark?
After
the Antichrist enters the [soon to be built]
Think
about it. Imagine if you couldn’t buy or sell anything. How would you get food
to survive? How would you get shelter, clothes, and basic necessities of life?
The pressure for most people will be too much to bear. They’ll give in and
accept the mark. It’s likely only committed Christians or devoted members of a
religion condemning such a practice will refuse the mark. In some cases, the
consequences will be worse than economic. Some people will be martyred *for their refusal to accept the mark. (Revelation 20: 4).
[* See Revelation 6: 9-11, R.V.]
Enabling The Mark Of The Beast System
While
I don’t believe the current COVID
vaccines are the actual mark of the beast, vaccine mandates and vaccine
passports impose a social system identical to the one imposed by the mark of
the beast. How? By blacklisting from society anyone who refuses to accept the
vaccine.
How
many people have already lost their jobs? How many people are now under threat
of losing their jobs? In some places, the unvaccinated aren’t allowed to enter
concerts, sporting events, restaurants, or gyms. In some countries, they aren’t allowed to enter grocery stores!*
[* NOTE:
Christian denominations throughout
In
pushing vaccine mandates and passports,
the world is paving the way for the rise of the Antichrist and the
implementation of the mark of the beast.
Whether or not you accept a COVID vaccine
is a personal choice. Feel free to take it or not take. That’s up to you. I
support your choice either way. But if you support coercive vaccine mandates and vaccine passports,
you’re complicit in establishing the
infrastructure and the precedent for the mark of the beast system.
To
be clear - the current COVID
vaccines are NOT the mark of the
beast. If you’re vaccinated, there’s nothing wrong with that. If you’re
unvaccinated, there’s nothing wrong with that either. Whether or not you’re
vaccinated or unvaccinated does nothing to establish the mark of the beast
system. However, vaccine mandates and vaccine passports do. They create the very foundation of the mark of the beast system.
Every
Christian should oppose vaccine mandates and vaccine passports, because supporting them is the same as
supporting the mark of the beast system. In practice, they’re one and the same. If you accept the idea the government has
the rightful power to inject a substance into someone against their will (or
pressure them to submit), then government power has no limit.
Unfortunately,
far too many people believe the government does hold this power. And their
belief [in their
government’s agenda] enables
the mark of the beast system, creating a world ripe for the rise of the
Antichrist.
This
is yet another sign of the times [of apostasy from within
the
[*See also Chapters IV & V in “The Acts
Period” above.]
* *
*
[PART
FOUR]
The Economic Sign
SCRIPTURE
Daniel 12: 3, 4, 8-13, R.V. & A.S.V.:
“And they that be wise shall shine as the brightness of
the firmament; and they that turn many to
righteousness as the stars for ever and ever. [4] But thou, O Daniel, shut up the words,
and seal the book, even
to the time of the end: many shall run to and fro, and
knowledge shall be increased.” …
“[8] And I heard, but I understood not: then said I, O my lord,
what shall be the issue of these things? [9] And he said, Go thy way,
Daniel: for the words are shut up and sealed
till the time of the end. [10] Many shall purify themselves, and make themselves white, and be refined:
but the wicked
shall do wickedly; and none
of the wicked* shall understand. [11] And from the time of the continual burnt
offering shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. [12] Blessed is he that waiteth, and cometh to the thousand
three hundred and five and thirty days. [13] But go
thy way till the end be: for thou shalt rest and shalt stand in thy lot”- [or ‘inheritance’. See Colossians 3: 23-25; Ephesians 5: 5, 6. Cf. Revelation 2: 25; 3: 11, 12, 21, R.V.] - “at the end of the days.”
[* See Numbers 16: 23-26; cf.
1 Corinthians. 5: 9-13; 6: 9ff.; 10: 1-11, R.V.]
1 Corinthians 5: 1-13; 6: 7-10, R.V. & A.S.V.:
“It is already reported that there is fornication among
you, and such fornication as is not even among the Gentiles, that one of you
hath his father’s wife. [2] And ye are puffed up, and did not rather
mourn, that he had done this deed might be taken away from among you. [3] For I verily, being absent in body but
present in spirit, judged him that hath so wrought this thing, [4] in the name of our Lord Jesus, [5] to deliver such a one unto Satan for the
destruction of the flesh, that the spirit may be saved” - [See Numbers 14: 24ff.; cf. Hebrews
9: 27; Psalm
16: 10; Acts
2: 27, 34;
2 Timothy 2: 16-18, R.V.] - “in the day of the
Lord Jesus, [6] Your glorying is not good. Know ye not that a little
leaven leaveneth the whole lump? [7] Purge out the old leaven, they ye may be a new lump, even as ye are unleavened.
For our passover also hath been sacrificed, even Christ: [8] wherefore let us keep the feast, not with the old leaven,
neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. [9] I wrote unto you in my epistle to have no
company with fornicators; [10] not altogether with the fornicators of this
world, or with
the covetous and extortioners, or with idolaters;
for then must ye needs go out of the world: [11] but now I write unto you not to keep
company, if any
man that is named a brother be a fornicator, or
covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such
an one, no, not
to eat. [12] For what have I to do with judging them
that are without?
Do not ye judge them that are within, [13] whereas them that are without God judgeth? Put away the wicked man from among yourselves.”
… [6: 7] “Nay, already it is altogether
a defect in you, that ye have lawsuits one with
another. Why not rather be defrauded? [8] Nay, but ye yourselves do wrong,
and defraud, and that your brethren, [9] Or know ye not that the unrighteous” - [i.e., disobedient and apostate Christians]* - “shall not inherit the
-------
A SOLEMN
WARNING
“Without any doubt we live in momentous times. Down
through the ages, some of the signs of Christ’s return were apparent, but today ALL the signs are present together!
The Saviour Himself gave this solemn warning in Matthew
chapter 24 verse 44: ‘Therefore be ye ready
for in such an hour as ye think not the Son of man comth.’…
Dr. John R.
Rice makes this challenge: ‘Those who know they are saved
should so live that they will not be ashamed before Christ at His coming. This duty of all [regenerate] Christians
to be ready for Jesus is expressed in 1 John
2: 28 which says: ‘And now little
children, abide in Him; that, when He shall appear, we may have confidence, and not be ashamed
before Him at His coming’. … But a a child
of God who is not on duty, not winning souls, not living right will be ashamed
before Christ when He comes. …”
a) FOOD
In the beginning, when God made the earth, everything
was beautiful. There were no deserts and there was no bad ground and no waste
land. There were no weeds, no pests, no vermin and no disease. These things
came into being because of Adam’s sin. Genesis
chapter 3 verses 17 and 18 says: ‘Cursed is the
ground for thy sake; in sorrow shalt thou eat of
it all the days of thy life; Thorns also and
thistles shall it bring forth to thee’. Several thousand years have
passed, and man still fights these products of sin. In fact, today the struggle
is greater than ever, for the world’s population has become enormous! With
growing numbers of people more food is required. Specialists are employed by
many governments in their efforts to increase the world’s food supply, and yet
weeds and disease, and vermin and pests - [and ‘wicked’ people] - are on the increase. The world today faces a major
economic problem, and that problem will be solved only when the Lord Jesus
Christ comes back to reign. The Bible says in Romans
chapter 8 verses 19 to 22: ‘For the earnest expectation of the creature
waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason
of him who hath subjected the same in hope.
Because the creature itself also shall be delivered from the bondage of
corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth
in pain together until now.’
Before then, the Saviour will come for His Own. After He comes back to reign
the world conditions will change. Nature will ‘be delivered’ and will
return to its former estate.
Today, however, we have this great Economic Sign
pointing to the fact that Christ must come soon! Otherwise - only disaster and
death face mankind. Guy Duty, in his
book ‘Escape from the Coming Tribulation’, points out that: ‘Industrial nations,
anxious to protect their foreign markets, have been weakened by competitive
nations who seek to strengthen their trading positions. The result has been a
world chain reaction of competitive reprisals. The world-trade sign is taking
shape. International trade is important to
world prosperity because it is related to the economic and monetary problems of
the nations. Even the
b). OIL
Another
Economic pointer is that of Oil. This is a commodity vitally needed by every
modern nation. It has been in increasing demand ever since the last war, but in
recent times it was discovered that only limited reserves were left. Dr. Walvoord and his son in their book
on oil state: ‘The rapid increase in consumption of
energy throughout the world has been noted by experts for years, but warnings
of an impending crisis fell largely on deaf ears. In industry oil had proved to
be cheaper and easier to use than coal. Much of the electrical generating
capacity of the
Much
travel today depends upon oil. Cars, buses and planes all use this valuable
commodity. It is understandable, therefore, that there is a measure of alarm
and concern at this economic problem. Shortage of fuel would create a vast
number of other problems. The Arab nations, which for centuries were largely
sleepy and lazy, have suddenly awakened and they have ‘cashed in’ on this oil
crisis and now hold a gigantic share of the world’s wealth. Other nations are
urgently hunting for new oil supplies, for without oil they could quickly
become bankrupt and powerless.
c). PLEASURE
In
describing the ‘last days’ the Lord Jesus Christ said in Matthew chapter 24 verse 7 that ‘there shall be famines, and
pestilences, and earthquakes, in divers places’. Today we read in the press of these things taking place. The
Saviour, however, did not say that such conditions would be world-wide. He said
that they would occur in different places. In other parts, today, away from the
famine areas, there is a tremendous
emphasis on pleasure. The keen Christian derives his pleasure from God’s
Word, and from keeping company with the people of God - those who are separate
from the world and its ways, and who seek to live holy lives. The unsaved - all
who have never trusted the Lord Jesus Christ as their own personal Saviour -
find their pleasure in sin. The world today is pleasure mad and exceedingly
sinful. Many people have one chief interest - eating, drinking and taking no
thought for the future. This was mentioned by the Saviour as a sign of His
return in Matthew chapter
24 verses 37 to 40.
Drunkenness is fast on the increase. The
love of money, too, is most apparent. Trade union leaders are constantly
nagging for more and more money - despite the fact that the so-called ‘working classes’ are today’s rich!
Dr. John
Wesley White has said in relation to
the subject before us: ‘Before Christ returns, whole
cultures will be caught up in a combination of an obsession with wealth,
pleasure madness, and intemperance that will involve gluttony and drunkenness. ... It will be a time when there will be plenty of people with plenty of money -
for a while - but with the apocalyptic events happening all around and the
impending collapse of society nagging at them, they will worry about their
insecurities and this will drive them to drink. ... Alcoholism (which plagues ten million
Americans) is a chief contributing factor to seventy-five per cent of the
divorces, sixty per cent of the fatal automobile accidents, fifty per cent of
the homicides, and one third of the suicides. The National Institute on Alcohol
Abuse and Alcoholism reckons that alcoholism currently costs Americans forty
billion dollars per year, enough money to feed all the people around the world
who are starving to death. What is perhaps most tragic is that the very young
are drinking as they never have before.’
d). GAMBLING
One
of the trends in recent decades has been the growth of gambling. This is caused
by the desire of man to obtain wealth
without working for it. The command of God to Adam has been forgotten, but Genesis chapter 3 verse 19 still stands: ‘In the sweat of thy face shalt thou eat bread’! Man must work! Unfortunately governments sometimes
encourage gambling. Rev. Ian MacPherson
asks the question: ‘Is there anything in the New Testament to warrant the
conclusion that wealth without work will be a sign of the times of the Second Coming of
the Lord? Well, quite obviously, we must not expect to find in the pages of
Holy Writ a detailed foreshadowing of the complex system of present-day
gambling. But James does speak of those who ‘heap up treasure for the last days’ (chapter 5: 3).’
e). UNEMPLOYMENT
Many
countries around the world have vast numbers of unemployed people. Thousands of
young people, leaving school, find it difficult to obtain work. This is partly
because governments and trade unions have insisted on ‘Juniors’
being paid high wages. Any serious employer, therefore, naturally prefers to
employ someone with experience for a fraction more. Unemployment is on the
increase, and it will continue to grow
as machines take over jobs formerly done by people.
Again,
Mr. MacPherson asks: ‘Is mass unemployment itself perhaps a social sign of
Christ’s Second Coming? There are those who believe it is, and the Biblical
passage on which they base that assumption is Zechariah’s description of things
at the close of this age: ‘For before these
days there was no hire for man,
nor any hire for beast’ (ch. 8 v. 10).’
f). THE FUTURE
Controls
- national and international - are on the way. Many countries already have them
and suffer from them. A world economic solution is planned. Hal Lindsey was up-to-date when he
wrote: ‘Economic manipulations can be used to
centralise control in the hands of a few; industry taken from the free market
economy and placed under state control; destruction
of individual initiative through excessive taxation; regulatory laws which strangle private enterprise; government
intervention into every aspect of private affairs. A future world ruler will have his stage set if a one-world economic
system is within his grasp.’
Although
many nations today are on the brink of disaster, in the very near future their
economic problems will be solved - temporarily! The Antichrist is coming to
power soon, and he will solve in a short-term way the economic ills of the
present day.
Dr. John
Wesley White, speaking of the future,
says: ‘In spite of the sicknesses and disparities in
the economics of the world, or perhaps because of them, there has been a definite trend toward looking more and more toward
unification and a central authoritarianism in economics. The International Monetary Fund and
the World Bank have been playing an even larger and more widening role in the
precarious battle of balancing the international monetary movements, which at
times have looked like a zigzag cardiogram after a human heart attack. Of
course, the most dramatic post-World War II development in international
frontiersmanship in the economic realm ... is the European Common Market. Out of
ten such nations the Antichrist will arise and from this base will launch
toward world conquest, until, in-so-far
as the economic realm is concerned, he will seize a universal mandate of
dictatorship that will galvanize all commerce into a centrally computerized
control.’
Revelation chapter 13
describes the Antichrist and in verse 8 we
read: “All that dwell upon the
earth shall worship him”. This person is
at hand - but the Bible says he will not be revealed until after the Saviour has come for His Own blood-washed people. See 2
Thessalonians chapter 2 verses 7 and 8.
The Bible predicts that things will “wax worse and worse”. That is
the immediate prospect - except for all who are saved - [and ‘…accounted worthy
to escape all these things that shall come to pass’
(Luke 21: 36;
cf.
Revelation 3: 10)] - and looking for their Saviour from heaven!”
“Deeper
still will grow earth’s darkness -
Still more
awesome grows its night,
But for Christ
our eyes are looking,
Quick may come
the Rapture bright!”
- J. Danson Smith.
*
* *
[PART
FIVE]
The Coming World Crisis
SCRIPTURE
Genesis 41: 1, 25-32, R.V. & A.S.V.
: “And it came to pass at the end of two full years, that
Pharaoh dreamed: and, behold, he stood by the river.”
… [25] “And Joseph said unto Pharaoh,
The dream of Pharaoh is one: what God is about to do he hath declared unto Pharaoh.
[26] The seven good kine are seven
years; and the seven good ears are seven years:
the dream is one. [27] And the seven lean and
ill-favoured kine that came up after them are seven years, and also the seven empty ears blasted with the east wind;
they shall be seven years of famine.
[28] That is the thing which I
spake unto Pharaoh: what God is about to do he hath showed unto Pharaoh.
[29] Behold, there come seven years of great plenty throughout all the
land of Egypt: [30] and there shall arise after
them seven years of famine; and all the plenty shall be forgotten in the land of Egypt;
and the famine
shall consume the land; [31] and the plenty shall not be
known in the land by reason of that famine which followeth; for it shall be very grevious. [32] And for that dream was
doubled unto Pharaoh twice, it is because the thing is established by God, and God will
shortly bring it to pass.”
Isaiah 40: 21-23, 28-31, R.V. &
A.S.V.: “Have ye
not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth?
[22] It is he that sitteth
above the circle of the earth, and the
inhabitants thereof are as grasshoppers; that stretcheth
out the heavens as a curtain; and spreadeth them
out as a tent to dwell in; [23] that bringeth princes
to nothing; that maketh the
judges of the earth as vanity.” … [28] Hast thou not known? hast thou not heard? The
everlasting God, Jehovah, the Creator of the ends of the earth, fainteth not, neither is weary;
there is no searching of his understanding. [29] He giveth power to the faint; and to him that hath
no might he increaseth strength. [30] Even the youths shall faint
and be weary, and the young men shall utterly
fall: [31] but they that wait for
Jehovah shall renew their strength;
they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint.”
Hosea 5: 14, 15; 6: 1-3, R.V. &
A.S.V.: “For I
will be unto Ephraim as a lion, and as a young lion to the house of
2 Peter 2: 1-3; 3: 14-18, R.V.
& A.S.V.: “But there arose false prophets also among the
people, as among you also
there shall be false teachers, who shall privily bring in destructive heresies denying the
Master that bought them, bringing upon themselves swift destruction.
[2] And many shall follow their
lascivious doings; by reason of whom the way of the truth shall be evil
spoken of. [3] And in covetousness shall
they with feigned words make merchandise
of you: whose sentence now from of old
lingereth not, and their destruction slumbereth
not.”… [3:
14]:
“Wherefore, beloved,
seeing that ye look for these things, give diligence that
ye may be found in peace, without spot and blameless in his sight. And account that the longsuffering of our Lord is salvation;
even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you; [16] as also in all his epistles,* speaking in them of these
things; wherein are some things hard to be understood, which the ignorant and unstedfast wrest, as they do also the
other scriptures, unto their own destruction.
[17] Ye therefore, beloved, knowing these things
beforehand, beware lest,
being carried away with the error of the wicked,
ye fall from your own stedfastness. [18] But grow in the grace and knowledge of our Lord and
Saviour Jesus Christ. To him be the
glory
[* See for example the following texts: - Acts
20: 25-32;
Romans 8: 17b-23; 1 Cor. 3: 10-15; 10: 1-11; Galatians 5: 13-21; Ephesians 5:
1-7, 15, 16; Philippians 2: 12-16; 3: 18-25; 1 Thessalonians : 9-12; 4: 1-8; 2 Thessalonians 1: 3-12: and
note the Greek word translated “eternal” in verse 9 should be understood as ‘age-lasting’! Compare entirely
different
contexts of this word in John 3: 16 and Hebrews 5: 9.]
Revelation 11: 17, 18, R.V.
& A.S.V. “…We give thanks, O Lord God, the Almighty,
who art and who wast; because
thou hast taken they great power, and didst reign. And the nations were wroth, and
thy wrath came, and the time of the dead to be judged,* and the time to give their
reward to thy servants the prophets, and to the saints, and to them that fear
thy name, the small and the great, and to destroy them that destroy the earth.”
[* See Hebrews 9: 27; cf.
Acts 2: 34;
2 Timothy 2: 16-19; Matthew 3: 13; Luke 16: 23; 20: 35; John 3: 13; 14: 3; Philippians 3:
11; Hebrews 11:
35b; Revelation
6: 9-11;
20: 4-6, R.V.]
-------
I
Painful Heating Bills Coming This Winter
As Energy Crisis Explodes
“Whether
you like it or not, a major global energy crisis is here, and it is going to
hit all of us right in the wallet. Today, markets for energy are truly global
and that means the price spikes in one part of the planet will inevitably
filter elsewhere.
For
example, a lot of natural gas that is produced in the
In
fact, the
For
a while the mainstream media was trying to deny what was happening, but now
they are openly using the term ‘energy crisis’
to describe what we are facing. Here is one example…
Far
from emerging from the COVID shock
awash with fuel, as might be expected after an economic slowdown, the world is
entering a new energy crisis the like of which hasn’t been seen since the 1970s
European
and Asian gas prices are at an all-time high, the oil price is at a three-year
high, and the price of coal is soaring on the back of energy shortages across
Global
demand for energy is only going to increase in the months ahead. Summer just
ended a few weeks ago, the middle of winter is still months away.
So
if you think that things are bad now, just wait until we get into early 2022.
At
this point, even CNN is admitting the truth…
Astronomical
increases in natural gas prices. Skyrocketing coal costs. Predictions of $100
oil.
A global
energy crunch caused by weather and a resurgence in demand is getting worse,
stirring alarm ahead of the winter, when more energy is needed to light and
heat homes. Governments around the world are trying to limit the impact on
consumers, but acknowledge they may not be able to prevent bills spiking.
So
exactly what kind of spiking are we talking about?
Well,
this week the federal government announced that it is now projecting that
heating bills for the
Get
ready to pay sharply higher bills for heating this winter, along with seemingly
everything else.
With
prices surging worldwide for heating oil, natural gas and other fuels, the
Actually,
if heating bills only go up by 54% this winter I think that we will be
extremely fortunate.
Many
believe that they will shoot up a lot higher than that, because energy prices here
in the
Natural
gas in the
Another
reason for the rise is how global the market for fuels has become. In
I
know what a lot of you are thinking. Millions of families are not going to be
able to afford these price increases, and that is going to cause widespread
financial hardship.
Even
before this new energy crisis erupted, a large portion of the
To
make ends meet, families are cutting deeply. Nearly 22% of Americans had to
reduce or forego expenses for basic necessities, such as medicine or food, to
pay an energy bill in at least one of the last 12 months, according to a
September survey by the U.S. Census Bureau.
Despite
all the money that the federal government has thrown at people over the past
couple of years, much of the nation is still deeply suffering.
According
to another recent survey, close to 40% of all
Nearly
40% of
The
survey by NPR, the Robert Wood Jhonston Foundation and the Harvard TH Chan
School of Public Health also showed that in those last few months, as the
Normally,
a number like that would indicate that unemployment is rampant.
But
as I discussed the other day, the
If
you want a job, you can go out and get one.
Of
course the vast majority of the jobs that are available are very low paying
jobs, and rampant inflation is devaluing the wages paid to such workers a
little bit more with each passing day.
On
Wednesday, we learned that on a year-over-year basis inflation is rising at the
fastest pace in 30 years…
Consumer
prices increased slightly more than expected in September as food and energy
price rises offset declines in used cars, the Labour Department reported
Wednesday.
The
consumer price index for all items rose 0.4% for the month, compared with the
0.3% Dow Jones estimate. On a year-over-year basis, prices increased 5.4%
verses the estimate for 5.3% and the highest since January 1991.
Needless
to say, the official government numbers greatly understate the real rate of
inflation.
According
to John Williams of shadowstats.com, if inflation was still calculated the way it was
in 1980, the official rate of inflation would be well into double digits at
this point.
Now
this new energy crisis is going to make things even worse. Virtually everything
that we buy has to be physically transported, and now shipping stuff around the
country is going to become significantly more expensive.
In
my last two books I specifically warned that inflation would spin wildly out of
control, and now it is happening right in front of our eyes.
The
experts are telling us that this is going to be a really cold winter, and a lot
of American families are going to be forced to make some very difficult
choices.
Many
will decide to keep their thermostats uncomfortably low, but as long as the power
stays on most of us will make it through the coming months okay.
The
real danger would come if we start having blackouts like other parts of the
globe are already experiencing. As we witnessed in
Originally
published at Economic Collapse Blog - reposted with permission.
-------
II
Why Doctors
Trust Drugs That Are Deadly
“When there’s big money at stake, drug companies will hide the data and
adopt mafia-like tactics to silence critics of dangerous drugs, as a new report reveals.
Doctors
trust a new drug. After all, it’s gone through rigorous and expensive safety
tests, there are reassuring studies that demonstrate the drug is effective -
even if they have been paid for by the drug company - and salesmen will reward
a prescription or two of the new drug with a new PC for the office.
And
there’s always the razzamatazz that accompanies the arrival of a drug that’s
celebrated as the great new hope for some chronic condition. Everyone likes a
new drug, especially the manufacturer, who looks to get a third of its profits
from it.
But
there’s a dark side to the lucrative market in new drugs. Nearly one in three of
these new drugs will kill the patient or cause life-threatening side-effects -
even though it has gone through years of safety trials.*
[* Reference JAMA, 2017; 317: 1854-63]
It
then takes an average of seven years before drug regulators act - and sometimes
a dangerous drug stays on the market for a decade or more before it is finally
banned, or an alert is issued. During that delay, hundreds of thousands of
patients may have been killed or harmed by the drug as doctors unwittingly
continue prescribing it.
This
deadly hesitation is often the result of several factors: bureaucratic
incompetence by the regulator and its cosy relationship with the drug company,
the deliberate hiding of inconvenient data, and executives from the drug
company threatening or bullying independent researchers who have discovered the
drug’s dangers.
Follow The Money
But why would any company persist with a product it
knew was a killer? The simple answer is money. A drug company will have
invested upwards of $1. 3 billion getting a single drug approved - and that
doesn’t take into account the hundreds other chemical formulations that failed
during early testing, but that still would have cost the company around $150
million each.
Once it has been approved, a drug usually has only
around 12 years left of its 20-year patent, and in that time the drug company
must recoup the vast investment made in getting approval, past for the many
failures along the way, and deliver a sizeable return for shareholder s. The
drug company usually succeeds on all three fronts: new drugs make up a third of
the profits of an industry that generates $11. 5 trillion (million of millions)
in sales every year.
And if the company can keep the dangers of a new drug
under wraps for a few years, it will have made back its investment - and any
fine eventually levelled against it will represent less than a year’s revenues.
Nearly one in three of these new drugs
will kill the patient or cause life-threatening side-effects - even though it
has gone through years of safety trials.
Bad Boys
Researchers from the SONAR (Southern Network on
Adverse Reactions) project, which represents drug researchers at 50 medical
universities, tracked the history of 15 drugs and one medical device that had
either resulted in payments of more than $1 billion in damages or had at least
1,000 reported cases of patients who had died or suffered serious reactions
between 1997 and 2019.*
[* Reference EClinMed, 2021; 31:100693]
The researchers weren’t able to uncover the number of
deaths and serious adverse reactions for half the drugs they monitored, but
they discovered seven of them had killed or seriously harmed around 750,000
people before their dangers were exposed. These are conservative estimates, and
other researchers have put the total at nearly double the SONAR team’s
calculation.
The manufacturers paid out a total of $38. 4 billion
in damages, and there were criminal fines of $1. 7 billion for the
manufacturers of four of the drugs after failing to release data about their
dangers to the
Twelve of the 15 drugs were given “black box” warnings, an FDA device that essentially
tells physicians to prescribe them only if the patient might otherwise die, and
six were eventually taken off the market altogether. Once the drugs were
finally exposed as killers, sales dropped by around 94 percent.
But
it took an average of seven years to get the FDA to react, and sometimes 16
years or more - and it was clear the regulators weren’t listening to those
doctors who were seeing something very wrong about the new drug. Doctors who do
try to warn the public can be bullied or threatened by drug company
representatives, or, in the case of one doctor at a university hospital, lose
her job, the SONAR team discovered.
Counting The Cost
It’s
the patient who ultimately suffers, of course. One of the drugs, Fen-Phen (fenfuramine-phentermine), prescribed for weight loss, killed or
harmed around 600,000 people before it was taken off the market. But doctors
weren’t getting any alerts until that happened, and they continued to prescribe
a drug that was causing lethal heart problems.
Doctors
had been mystified by the sudden increase in heart problems in their patients,
many of whom were middle-aged women who started to complain about shortness of
breath that worsened over weeks. Many died or became seriously ill from cardiac
failure, all the while taking Fen-Phen.
Another
drug the SONAR team tracked was levofloxacin
(Levaquin), a broad-spectrum
antibiotic in the fluoroquinolone family that causes neurotoxicity - poisoning
of the nervous system - resulting in agitation, severe nerve pain and even
suicide. More than 60,000 people have reported serious side-effects, and around
6,500 patients have died from the drug.
It
took 29 years before the FDA finally issued a black box warning, but despite
the damage it can cause, levofloxacin is still classified by the World Health
Organization as one of the world’s essential medicines.
Shut Your Face
In one
survey, 61% of physicians who reported a drug’s dangers received personal threats from drug company executives
Sounding
the alarm bells about a drug’s dangers can be hazardous. In one survey, 61
percent of physicians who reported a drug’s dangers received personal threats
from drug company executives, and one professor of medicine lost his academic
post after his report about serious adverse reactions to a new drug was
published.
Three
physicians said they were threatened with lawsuits if they went ahead with
their studies, while another abandoned the idea of publishing his findings
because he feared a lawsuit. Instead, he told the FDA in person, as that got
around his contractual obligations not to write about any adverse reactions to
the drug phenylpropanolamine, a
decongestant that researchers were discovering was causing stroke.
One
of the most notorious cases is that of Nancy Olivieri, a paediatric
haematologist who cared for children with leukaemia, when she published a
warning that deferiprone, an iron
chelator, was causing severe liver damage in children enrolled in a drug trial.
The
drug manufacturer sponsored a rival study that concluded the drug was safe, and
Olivieri lost her job at the Hospital for Sick Children in
Even
before a drug is approved, researchers can be intimidated by the manufacturer.
In one case, a researcher was threatened with legal action unless he omitted
the name of the medical device that he discovered was dangerous during
pre-approval safety trials.
Physicians
who dare face down threat of lawsuits and worse don’t always find a welcoming
refuge at the FDA. Five researchers who requested a meeting to report their
findings about serious adverse reactions to three drugs - including rosiglitazone (Avandia), a diabetes therapy that killed or injured more than
47,000 patients - reported being snubbed by FDA executives.
New Broom Time
Who
is ultimately responsible for the colossal number of deaths and injuries that
dangerous drugs cause? Is it regulators like the FDA, who often treat the
pharmaceutical industry with kid gloves, or is it the drug company that
deliberately hides incriminating data? Both, say the SONAR researchers.
In the case of Vioxx
(rofecoxib), a COX-2 painkiller that
conservatively killed or in injured 270,000 patients, doctors were telling the
FDA about the drug’s dangers for nearly three years before the agency banned
it. All the while the manufacturer was
hiding the data.
Everyone is dropping the ball or looking the other
way. Neither can be trusted with monitoring drug safety; instead, independent
bodies such as institutional review boards need to be more involved in the
whole process, and independent drug safety centers should be set up to protect
the public, say the SONAR researchers.
And
you can forget the idea of financial penalties being an effective way to keep
drug companies in line. Although the drug companies that SONAR tracked paid out
a total of $39. 8 billion in fines and settlements and suffered $24. 2 billion
in lost revenues once the dangers of their drugs were revealed, these colossal
sums still represent less than two years of revenues for the companies
involved. And no pharmaceutical executive was fined - let alone jailed - for
hiding data that could have saved the lives of hundreds of thousands of
patients.” - Bryan Hubbard
-------
III
Wakey, Wakey! How Long It
Took Regulators To Act
The
chart shows the number of years it took the FDA to act on each dangerous
drug and the deaths they caused (if reported).
DRUG
YEARS DEATHS
Epoetin - 13 Years to act - Deaths n/a
Darbepoetin - 5 Years to act - Deaths n/a
Clecoxib - 7 Years to act -
Deaths 7,000
Rosiglitazone - 8 Years to act - Deaths
47,000.
Zoldendronicacid - 3 Years to act - Deaths n/a
Pamidronate - 16 Years to act - Deaths n/a
Gadodiamide - 17 Years to act - Deaths n/a
Levofloxicin - 29 Years to act - Deaths
66,000
Valdecoxib - 4 Years to act - Deaths
99,000
Hydroxy-ethylstarch - 5 Years to act - Deaths 900
Phenylpropanolamine - 62 Years to act -
Deaths n/a
Rofecoxib - 2 Years to act - Deaths
270,000
Aprotonin - 13 Years to act - Deaths
22.000
Fenfluramine-Phentermine - 1 Year to act - Deaths
300,000
-------
IV
NHS Guilty
OF HORRIFYING EXPERIMENTS
ON HUMANS IN
POST-WAR
“A dark tale of
wolves in white coats performing unethical medical procedures without patient
consent in the
AFTER World War II, trials began in
Nuremberg, Germany, in late 1945, including the prosecution of scientists and doctors
who carried out grossly unethical medical experiments on people without their
consent, most of the victims being those in Nazi concentration camps. But,
contrary to common belief, these trials did NOT bring an end to the use of
human beings as guinea pigs. Quite unbelievably, the
Yes,
you read that correctly - right here in
Back
in the 60s, a British physician, Maurice H. Pappworth, exposed a long list of
unethical human experiments going on in both the
After
writing letters to numerous medical journals about these seriously concerning
issues, Pappworth found that very few journals would print his letters. No
small surprise that he got little response, as some of those he wrote to were
those physicians carrying out these experiments.
So,
not satisfied with this, and unwilling to drop the matter, in 1967 he wrote a
book in which he revealed these experiments in graphic detail, as well as
revealing the names of those who carried them out. His book, ‘Human Guinea Pigs; Experimentation on Man’,
highlighted the horrific disregard for medical ethics of some of those working
in Britain’s NHS, as all of these experiments - all of them barbaric - were
carried out WITHOUT the patient’s consent.
The
experiments that Pappworth referred to mostly involved those on the vulnerable
and the incarcerated, such as hospital and psychiatric patients, prisoners, and
even more alarmingly, children in orphanages too. Pappworth’s work on exposing
the truth described doctors as ‘treating their
patients with as much respect as lab rats, and sometimes killing them in the
process.’ One day you’re in for routine surgery, the next you’re a lab
rat. ‘Do no harm’ was clearly the last thing on
these physicians minds. The New Scientist article mentioned above goes on to
detail some of the studies that are mentioned in Pappworth’s book:
In
one study, doctors reported boring holes into the skulls of 18 people who were
in hospital for conditions unrelated to the research. They then inserted tubes
to measure the effect on the brain of squeezing the veins in the subjects’
necks, had them breathe carbon dioxide, subjected them to painful stimuli and
injected acid into their bodies.
Sick
babies were popular guinea pigs. In one study, 13 ‘mentally
deficient’ babies had catheters inserted into their hearts without
sedation and were then fitted with face masks to deprive them of oxygen, simply
to see how their bodies would respond. The paper reported them ‘crying strenuously’.
Doctors
injected unsuspecting people with malaria parasites, meningitis bacteria, live
polio virus and live cancer cells. More than 40 people with diabetes, including
children, had their insulin withheld so that they became comatose, after which
samples of their liver and kidney were taken for analysis.
Pappworth
was considered a heretic by the medical establishment for revealing such
outrageous experimentation in the NHS, and a great deal of pressure was placed
on him to remain silent about his findings.
Sound
familiar - pressure on physicians going against the ‘establishment’
views? Never!
Is
this ‘unethical’ medical practice sounding in
any way familiar too? Well, what we are experiencing with the international
drive to get a needle into every man, woman and child alive today (and probably
for all of our tomorrows too) can only be described as a massive, unethical
medical experiment. Those accepting of the shot may well be giving their
consent, but that doesn’t mean that they are not still being used as human
guinea pigs, as much information is being withheld from the majority of the
public.
Anyone
who has been paying attention lately will know that not one of the covid-19
vaccines have been approved by any of the world’s governing medical bodies,
including
They
are being used under ‘Emergency Use Authorisation’
only, meaning that they have NOT
been properly tested, so they cannot possibly be claimed as being either safe
or effective. They can only truthfully be described as ‘experimental’.
Therefore,
and quite obviously, anyone who has had one or more is a participant in the
largest medical experiment in the history of mankind. We may not be having our
skulls drilled into (well, not physically anyway), and nor are catheters going
into our children’s hearts, but nonetheless, the world is now awash with
millions of walking, talking, human guinea pigs, many of whom have died or been
made severely ill (in many cases, irreversibly).
Never
before have so many blindly accepted a medical intervention without evidence of
its safety or effectiveness, and, as we all well know, never before has there
been so much pressure to take one, or so many perceived conditions attached to
not taking one. We are being oppressively coerced - entirely unethically - into
something that is wholly unproven as being safe or effective. No one alive
today has any idea as to the long-term outcome of these vaccines, and if you
are told any differently, by anyone, regardless of how many letters they have
after their name or them having their own constituency, then you are being lied
to... AGAIN!
Leading
this unethical push to get the needle inside you - the push that will include
children soon too - is the scandal-tainted World Health Organisation (WHO), the
same WHO featured in a revealing 2018 documentary called ‘trustWHO’. This film is a must-watch, exposing their
clandestine ways, financial conflicts of interest, and unethical practices. The
WHO claim that CV- 19 vaccines are safe. So, it stands as a cold-hard fact that
they are lying, unless the millions who claim injury or loss of life of close
ones are all lying.
The
WHO claim that CV-19 vaccines only protect you against severe symptoms. They do
NOT claim - and they never have -
that you will be immune from infection, or that you will not spread the disease
after your jabs. So, with worldwide survival rates without a vaccine being
99.9% +, and the vaccine being of little or no use to us in terms of the
protection of human health, thus springs to mind the most obvious of all questions,
“Why have one?”
According
to the WHO, viruses have been a
daily presence in our lives since time began, yet a safe - also knows as ‘harmless’ - vaccine has never been brought to market
for any one of them. During the 1976 Swine Flu pandemic vaccines were given to
tens of millions of people, then swiftly taken off the market within a matter
of weeks after only a relatively small number of vaccine-related deaths. Yet,
here we are in 2021, with CV-19 vaccines already having been linked to the
deaths of thousands upon thousands, as well as many more debilitating injuries
and unpleasant side-effects, and the drive to inject yet more is higher than
ever.
Quite
incredibly, vaccines are still being pushed hard by the WHO and the world’s
political and healthcare ‘authority’ figures.
They are being sold to us as the only way out of our current situation by a
long list of middle-men: Johnson, Biden, Macron, Merkel, Modi, Netanyahu,
Fauci, Gates, Whitty, Hancock, and so on. I often say that you couldn’t make
this up, yet, seemingly, that is exactly what they have done.
Don’t
be a guinea pig. Be human.
It’s
tough to get your hands on a copy of Pappworth’s book, and when you do find one
it costs around £75. However, Pappworth’s daughter, Joanna Seldon, wrote a book
in 2017 about her father’s life called ‘The Whistle-Blower;
One Man’s Fight Against The Medical Establishment’. It’s
available for under £15.”
- David Cowham
*
* *
[PART
SIX]
The Technolical Sign
The New
Digital Id’s & Biometric Data
The
following is a description of how ‘Globalists’
tell us how it will be implemented and hopefully be developed:-
“Globalists
have a funny way of posing as saviours while secretly planning humanity’s
subjugation. A global technocracy cannot be imposed without robust surveillance
systems, widespread development of artificial intelligence, and digitization of
everything.
No
matter the origin of true lethality of CoV-2, the coronavirus pandemic has been
utilized to implement broader agendas that have been planned well in advance.
One of the motivators for declaring a global pandemic was to make possible the
widespread usage of new technology such as facial recognition, digital IDs and
payment systems, mRNA vaccines and vaccine certificates. This is openly stated
in books such as ‘COVID-19: The Great Reset and The Forth Industrial
Revolution.’
The
engineers of the ‘plandemic’ recognized that
new technology is often resisted by the masses, but could be adopted quickly
due to a public health crisis. What better way to coerce people into using
technology that has long been planned to enslave humanity than by holding them
hostage to a ‘deadly’ virus causing people to
fear for their lives?
From
the outset of the COVID-19 crisis,
humanity was told the world could not
return to normal without global vaccination against the coronavirus. We
were told that some things would never return to normal. In fact, the people
and organisations behind exercises such as Crimson
Contagion and Event 201 secretly
planned to reshape the world in their technocratic image using the guise of the
pandemic to implement their schemes.
For
decades
On
January 14th the Vaccination
Credential Initiative (VCI), a
broad coalition of health and technology corporations, was announced. The VCI
combines the efforts of companies such as Microsoft,
Oracle, and Mayo Clinic for the
purpose of standardizing digital access to vaccination records.
The
VCI also garners support from the World
Economic Forum (i.e., Klaus Schwab
and his Great Reset) through the Commons
Project Foundation and its
How the
In
the new world being erected right before our eyes, the Global Syndicate does
not want the average citizen to have the right to travel freely without being
closely monitored for compliance with new structural rules. They claim reducing
travel will help the environment and solve the problem of climate change, but
this is just a ruse to destroy individual freedom and rights. In reality, they want humanity locked into a
surveillance grid that can track every movement and eventually, every thought!
Employers
will eventually make it difficult to work without proof of vaccination.
Additionally, stores, concert and sports venues, restaurants, museums, and
parks may also soon require a tool like
Facial Recognition, Thermal
Cameras,
And Biometric Wearables
Surveillance
including the use of facial recognition technology was increasingly used by
governments worldwide under the guise of fighting the spread of COVID-19. As
early as last April, Amazon began using thermal cameras to scan workers for
fever and other symptoms of coronavirus. Companies such as Thermal Guardian and Flir
have been supplying thermal cameras to airports, healthcare centres,
businesses, casinos and even grocery stores throughout the pandemic.
Contact
tracing plans largely failed because people were uncooperative, and the
technology was not well developed. Companies such as TraceSafe and Estimote have
created the next wave of contact tracing tools in the form of biometric
wearable devices. Wearables from
Flywallet and Digital DNA will
hold your vaccine certificates. For now, these new surveillance body, but the
ultimate goal is for widespread adoption of bodily implants as documented in my
Internet of Bodies article.
Though
there have been some rumblings about the privacy violations these technologies
could create, it hasn’t stopped their development or implementation by
governments and companies worldwide. This does not bode well for the future as
the as the digital transformation of society races on.
Digital Id’s Will Place All Humans
On The Surveillance Grid
Globalists
have a funny way of posing as saviours while secretly planning humanity’s total
subjugation. A global technocracy cannot be imposed without robust surveillance
systems, widespread deployment of artificial intelligence, and the digitisation
of everything.
The
plan is to roll out a full-fledged digital ID (ID 2020) which would contain
driver’s licenses, passports, work badges, building access cards, transit
passes, and more.
Under
the guise of aiding the marginalised and protecting their civil liberties, despotic
technocrats will be able to use digital IDs to control access to government,
finance, health, travel, and any service where an ID would be required for
access or benefits.
The
road to the ID 2020 initiative leads to Bill
& Melinda Gates and Rockefeller
Foundations. You may recall that both were co-sponsors of Event 201, the pandemic planning exercise that became
reality just a few months later. Isn’t it amasing coincidence that these two foundations are the [financial] driving forces behind the global pandemic planning,
vaccination, and the creation of enforcement of digital IDs?
Digital Payments Systems, Global Digital
Currencies, And Cashless Society
The
next domino to fall, coinciding with a planned and coordinated global economic
reset, will be universal adoption of digital payments and the outlawing of
cash.
The
plandemic has served to rapidly change the way people think about money,
especially cash. Last March, the World
Health Organization vilified cash as a coronavirus spreader, and its use
was restricted around the world. Coin shortages also soon followed, resulting
in a dramatic shift toward digital payments. Talks and moves to implement
digital currencies ramped up, all according to schedule.
Prior
to the plandemic, cash usage was still prominent in the
Many
are excited about digital money and the blockchain technology behind it,
believing it will be the key to decentralisation and less oversight by central
banks. However, history has proven that elites tend to establish greater
control of economies as societies move away from physical currency.
The
push for digitalisation is placing the world at a crossroads. I believe the
transition to a global digital economy will happen similar to the way Napster
revolutionized digital file sharing (mainly music) in the late 90’s. As
millions of songs were uploaded, downloaded, and shared across Napster’s
networks, consumers relished the ability
to obtain “free” music. However, the music industry and many of its artists
launched an all-out assault against Napster and the many services it spawned,
such as Limewire and BitTorrent.
After
years of legal proceedings, the music industry was able to smash Napster and
other file-sharing platforms to pieces. The Recording Industry of America
(RIAA) even sued individual citisens for illegal downloading and file-sharing.
Through the creation of platforms like Bitcoin, eventually the banking elites
and their technocratic partners will find a way to regain control. The Federal
Reserve has already proposed a new FedCoin
that threatens to centralise digital currency with the ability to track and/or prohibit transactions.
Attacks
on cryptocurrency are on the rise as governments credit card companies, and
mega-corporations have banned their use. Big tech giants like Facebook and Google joined together to ban cryptocurrency ads. However, Facebook
(which owns data from billions of people) has announced it will launch a new
re-branded cyptrocurrency called Diem later
this year.
To
top it off, several countries and banks have issued Central Bank Digital
Currencies (CBDC) which threaten to
destroy the independent and anonymous financial system brokered through
blockchain technology. Once these efforts by governments, central banks, and
mega-corporations gain steam, it won’t be long before Bitcoin and other
cryptocurrencies will be targeted for extinction. Those who possess them may be
sued, criminalised, and excluded from financial systems much like those who pirated music in the
early part of the century.
The War On Terror Set The Stage
For Global Surveillance
A
significant outcome of the war on terror was the emergence of the surveillance
state. Initially sold as a way to track terrorists, governments soon turned
these tactics on their citizens, as revealed by whistleblowers Edward Snowden and Julian Assange and through legislation like the Patriot Act (which President Joe Biden bragged about writing) and National Defence Authorization Act (NDAA).
It
even spawned the
What
began as eagle eye tools for militaries to track and monitor “terrorists” abroad have now been adapted for use in
everyday consumer products like nanny cams, smartphones, smart watches, and
vehicles. Use of traffic and surveillance cameras have exploded in the years
since 9/11 to the point where the
Biometric Verification
DHS expects to have biometric data including DNA and face, fingerprint,
and iris scans of at least 259 million people by 2002. DHS is using cloud-based
software called Homeland Advanced
Recognition Technology (HART), hosted by Amazon Web Services to “make it possible to confirm the identity of
travellers at any point in their travel,” according to former security Kevin
McAleenan. The possibilities of using
this software to curb individual rights and freedom are staggering.
According to the Electronic Frontier
Foundation.
The
records DHS plans to include in HART will chill and deter people from
exercising their First Amendment protected rights to speak, assemble, and
associate. Data like face recognition makes it possible to identify and track
people in real time, including at lawful political; protests and other
gatherings.
Other
data DHS planning to collect -
including information about people’s “relationship
patterns” and from officer “encounters” with
the public - can be used to identify political affiliations, religious
activities, and familial and friendly relationships. These data points are also
frequently coloured by conjecture and bias.
Nothrop Gumman, a pre-eminent
Technology Isn’t The Problem,
It’s The People Behind It
For
the record, I am not advocating against the use of technology. Technology is
simply a tool used to achieve a task or goal. It’s mostly neither good nor bad.
How it’s used, who’s using it, and for
what purpose typically determines benefit or harm.
However,
it has been proven time and again that digital systems are fragile, ripe for
hacking, and contain back doors that can be used to spy on users. Though the
technologies have ties to governments, global entities, spy agencies, and
billion dollar tech companies.
All
these new inventions are being used to create a global panoptic on making it
easy for technocrats to control humanity through technological innovation. So
pardon me if I don’t get all excited about artificial intelligence, argumented
reality, body implants, and other rapidly developing technologies. In fact
these unprecedented modern times makes me nostalgic for corded telephones and
fax machines.”
-
Originally published at Active Post - reposted with permission.
*
* *
[PART SEVEN]
The Coming Peace Plan And
Nations Preparing For War
I
‘The Abraham Accords’
Israel’s Breakthrough With
The
BY DAVID R. PARSONS *
[* NOTE: This proposed peace plan, which was initially
introduced by President Trump’s son-in-law some time ago, is being widely discussed TODAY. If this two-state solution for peace
in the holy land is introduced, and war against the nation of
How close are we TODAY
to the commencement of this divinely prophesied Great
Tribulation? “For nation shall rise against nation,
and kingdom against kingdom: and there shall be
famines and earthquakes in
divers places. But all these things are the
beginning of travail. Then shall they deliver you” - [i.e., ‘disciples’, (v.
1)] - “up unto tribulation, and shall kill you: and ye shall be hated of all the nations for my
name’s sake. And then shall many stumble, and shall deliver up one another, and shall hate one
another. And many false prophets shall arise, and shall lead many
astray. And because iniquity shall be multiplied, the love of the many shall wax
cold. But
he that endureth to the end, the same shall be saved. And
this GOSPEL OF THE KINGDOM shall be
preached in the whole world for a testimony unto all the nations; and then shall the
end come:” (Matthew 24: 7-14, R.V.).]
-------
“Just like the Oslo Accords three decades ago, the recent
news of a peace deal between
Many hailed the announced deal as a welcome return to
the ‘peace for peace’ formula preferred by the
Israeli Right, in that
Still, the so-called ‘Abraham
Accords’ was a major coup. The Emirates became the third Arab state to
break from the pack and open formal ties with
But Why Did The UAE Go First?
To
answer that, one only needs to look at a map. The UAE is located a mere 22
miles across the water from
Secondly,
the UAE’s rulers are forward-looking and want to diversify their national
economy away from oil dependency and into hi-tech, which makes
Thirdly,
the Emirates have touted
Finally,
the native citizens of the UAE comprise only 11% of the total population in
their own country. The oil-rich nation has imported workers from over 200
countries, including large contingents from
In fact, last year the UAE welcomed the Pope to
[* That is, for
Muslims, Jews & Christians.]
In addition, there seems to be an emerging stream of
Muslim Zionists in the Arabian Gulf - those who recognise certain passages in
the Koran affirm that the
Globalisation?
Ecumenicism? Muslim Zionism? Some of this may give Christians pause. But the
potential benefits of the deal for
For
starters, Israeli hi-tech companies now will be able to attract investments
from not only rich Arab oil sheikhs, but also from the sovereign wealth fund of
the UAE, estimated to be worth over $1 trillion dollars. And Israelis who can
afford it now will be able to shop and dine in the luxurious malls and hotel complexes
of
In
addition, there were instant rumblings of diplomatic openings for
Finally,
the Abraham Accords also could have a very positive knock-on effect for
It already is clear that
Only
President Trump would be able to continue the momentum of this breakthrough and
spread it to other Arab capitals, because the Sunni Arab bloc has come to trust
him when it comes to confronting
That
is a huge departure from the policies of appeasement toward
A
Trump re-election could have many other positive impacts for
But
if Trump wins a second term, we could expect many other nations to finally give
Who Might Be Next?
Following
There
also are signs of warming relations with
Finally,
Secretary Pompeo made a stop in
Meantime,
it also must be factored in that
Progress
towards peace between
Arab states that might be next
to make peace with
-------
NOTE: David Parsons is an author, attorney, journalist, and ordained
minister who serves as Vice President and senior spokesman for the International Christian Embassy Jerusalem; www.icej.org
“The International
Christian Embassy Jerusalem was established in 1980 in recognition of the
biblical significance of
* To stand with
* To equip and
teach the worldwide Church
Regarding God’s
purposes with
The nations of the Middle East.*
* To be an active voice of reconciliation between
Jews, Christians and Arabs and to support the
Churches and congregations in the
From its head offices in
Than 170 countries, with branch offices in over 90
nations.
Our vision is:
* To reach every segment of Israeli society with a
Christian
Testimony of comfort and love, and
* To reach and actively represent to
of denominations, churches and believers from every
nation on earth.
The Christian Embassy is a non-denominational
faith-based
Ministry supported by the voluntary contributions of
our members
and friends across the globe. We invite you to join
with us as we
minister to
to the ongoing work and witness of the ICEJ.”
-------
II
The Rise Of The Hypersonic Missiles
With
Hypersonic Missile Tests
“Hypersonics
can manoeuvre in mid-flight, making them harder to track and intercept than
traditional projectiles. Due to the speed at which they travel, the air
pressure in front of the weapon forms a plasma cloud as it moves, absorbing
radio waves and making it practically invisible to active radar systems.
Russia
recently announced it had successfully test launched it’s new Tsirkon (Zircon)
hypersonic cruise missile from a submarine, the latest test of emerging weapons
President Vladimir Putin has dubbed ‘invincible.’
Putin
has said Zircon would be capable of flying at nine times the speed of sound and
have a range of 1,000 kilometres (620 miles). Putin has emphasized that its
development will significantly boost Russian military capability.
The
Russian government has in recent years touted the development of weapons it
believes will give it an advantage in the arms race with the
Military
experts believe that Russian submarines are the most likely to survive a direct
conflict with the
Hypersonics
can manoeuvre in mid-flight, making them much harder to track and intercept
than traditional projectiles.
According
to one report, given the speed at which they travel, ‘the
air pressure in front of the weapon forms a plasma cloud as it moves, absorbing
radio waves and making it practically invisible to active radar systems.’
In
addition, the reaction time of even the advanced
Putin
previously announced the array of new hypersonic weapons in 2018 in one of his
most bellicose speeches in years, saying they could hit almost any point in the
world and evade a US-built missile shield.
By
circling the globe, it shows the weapon potentially has a range of some 25,000
miles and can operate in space. It means the missile can theoretically hit
anywhere on Earth.
The
test showed that
Taylor
Fravel, an expert on Chinese nuclear weapons policy who was unaware of the
test, said a hypersonic glide vehicle armed with a nuclear warhead could help
The
test has raised new questions about why the US often underestimates the pace of
China’s military modernization and led Beijing to mock America by saying the
test is a ‘new blow to the US’s mentality of strategic
superiority over China’.
In
recent months, US officials have warned that
Former
director of National Intelligence (NDI) John Ratcliffe warned earlier this year
that the Biden administration was in for a shock once they were finally brought
up to speed on the advancements that the Chinese military has made in recent
years.
Mounting
concern about
Satellite
images recently showed how
With
the threat of hypersonic missiles now looming over any potential invasion, US
plans to aid
Congress
has been warned several times that hypersonic missiles developed by
As
part of the administration’s plans, the
Such
planning may be too little too late as
-------
[PART EIGHT]
Scripture
Isaiah 32: 1-20;
33: 1, 2, 5, 6. (Holman Christian Standard Bible) “Indeed a king will reign righteously, and rulers will rule justly. [2] Each will be like a shelter
from the wind, a refuge from the rain, like streams of water in a dry land and the shade of a
massive rock in an arid land. [3] Then the eyes of those who
see will not be closed, and the ears of those
who hear will listen. [4] The reckless mind will gain
knowledge, and the stammering tongue will speak
clearly and fluently. [5] A fool will no longer be
called a noble, nor a scoundrel said to be
important. [6] For a fool speaks foolishness
and his mind plots iniquity. He lives in a
godless way and speaks falsely about the Lord. He
leaves the hungry empty and deprives the thirsty of drink. [7] The scoundrel’s weapons are
destructive; he hatches plots to destroy the
needy with lies, and by charging the poor during
a judgment. [8] But a noble person plans
noble things; he stands up for noble causes.
[9] Stand up, you complacent women; listen
to me. Pay attention to what I say, you overconfident daughters. [10] In a little more than a year
you overconfident ones will shudder, for the
vintage will fail and the harvest will not come. [11] Shudder, you complacent ones; tremble,
you overconfident ones! Strip
yourselves bare and put [sackcloth] about your
waists. [12] Beat your breasts [in
mourning] for the delightful fields and the fruitful
vines, [13] for the ground of my people
growing thorns and briers, indeed, for every joyous house in the joyful city. [14] For the palace will be
forsaken, the busy city abandoned. The hill and the watchtower will become barren places forever,
the joy of wild asses, and
a pasture for flocks, [15] until the Spirit from heaven
is poured out among us. Then the desert will
become an orchard, and the orchard will seem
like a forest. [16] Then justice will inhabit the
wilderness, and righteousness will dwell in the
orchard. The result of righteousness will be
peace; the effect of righteousness will be quiet
confidence forever. [17] Then my people will dwell in
a peaceful place, and in safe and restful
dwellings. [18] Then my people willdwell in a peaceful place, and in safe and
restful dwellings. [19] But hail will level the forest, and the city will sink into
the depths. [20] Happy are you who sow seed beside abundant
waters, who let
ox and donkey range freely.
[33:
1] Woe, you destroyer never destroyed, you traitor never betrayed! When you have
finished destroying, you will be destroyed. When you have finished betraying, they will betray you. [2] LORD, be gracious to us! We wait
for you. Be our strength every morning, and our salvation in time of trouble. … [5] TheLORD
is exalted, for He dwells on high; He has filled
-------
Pray For the
Lord’s Return and
the Peace of
[* See Psalm122.
Cf.
Mark 11:
17 and Isaiah 56: 7
with Luke 1:
32 and Zechariah 6: 12, 13, etc. R.V. &
A.S.V.)]
I
SPIRITUAL
PLANNING FOR THE NEW
“No
illusions attend or await the student of Scripture prophecy. World-catastrophe
he expects to usher in the ultimate consummation of bliss; but as there is a
likelihood of a lull before the impending storm, may we examine the probable
character of Satan’s armistice and consider suggestions for using it to God’s
glory and the blessing of men? Thinkers atheist or agnostic are already
planning again for another New Europe - a European Community without God and
without Christ: but Christians too can plan, with God. We can only look ahead
as Rumours of war seem to be very much the controlling factor of the nations’
mood at the moment. A short war in the
Crisis
- Napoleonic, medieval, sub-apostolic - have led to renewed prophetic study,
and so the true revival; so may not the crisis of this hour re-awaken and
re-inspire to effort and enterprise in the final God-granted spell of freedom
for the Gospel of grace? - [and of Christ’s
coming ‘Kingdom’ and ‘glory’
(Zech. 6:
12, 13; Rev. 3: 21).] For Satan’s present bid for world-control will almost
certainly prove premature and abortive; a new balance of power seems indicated;
but with wearied, worn and worried spirits, and resources denied, even war-mongers
will be glad of the respite forced upon them, reverting to serious efforts of
wide-spread social reform.
The
ensuing pseudo-peace will afterwards be exploited by both God and the Devil.
The Jews will then be at rest and dwell in safety in ‘unwalled
villages’ (Ezek. 38: 8, 11, 14. Zech. ch. 1 verses 11
and 15 speaks of the whole latter-day earth
that ‘sitteth still, and
is at rest’, and of ‘the heathen that are at
ease’; while Rev. 6: 2-4 tells of peace being (by the Rider on the Red
horse) taken from the earth - which plainly implies that previously there
existed a peace that could be thus removed. This peace follows the
world-conquest of the Rider on the White Horse, who went forth ‘conquering and to conquer’ in, apparently, bloodless
advance - unlike that of the Sitter on the White Horse (Rev. 19: 11-13) Whose
coming and kingdom in happy progress is subsequent to that of the four horsemen
of the Apocalypse, and Who alone with righteousness brings true and lasting
peace.
The
then destruction from the Lord - an upsetting of Babel-plans, of proud unity
and godless self-preservation - is coming like a woman’s travail at the time
when men boast of having at length attained “peace and
security”, without God, the only Foundation of social ability (1 Thess. 5: 3). This vaunted world-settlement will be a false
millennium, for Satan’s strategy is to forestall God by an untimely
counterfeit, imitating, anticipating, offering perhaps the right thing but in
the wrong way, and before the time - ‘with all
deceivableness of unrighteousness’, ‘deceiving,
if it were possible, the
very elect’ (Matt. 24.; Mark 13: 22; 2 Thess. 2: 9-11); which
must mean that the fraud will look very much like the reality, and possibly tempt
the indulgent to imagine the Lord “delayeth His coming”.
Now
it is important to realise that just as Satan is an ‘angel
of light’ (2 Cor. 11: 14), as
well as ‘a roaring lion’ (1 Pet. 5: 8), so the Antichrist is first a substitute-Christ
- passing muster among the ignorant upon whom he is palmed off as the real
thing - before he unmasks himself as the open antagonist and deadliest foe of
Christ, Who is both Lion and Lamb. And his minister of propaganda - the False
Prophet - exhibits also a Jekyll-Hyde character, for ‘he
had two horns like a lamb, and he spake like a
dragon’ (Rev. 13: 11-14).
The
seventh and eighth emperors of
The
false Millennium will show several
surface features of the true; and it is interesting to recall that Rabshakeh
- a forerunner of the bluffing, blustering, blasphemous Man of Sin - claimed
Divine inspiration and promised the beleagured Israelites “a land like your own land, a
land of corn and wine, a land of bread and
vineyards, a land of oil olive and of homey,
that ye may live, and
not die” (2 Kings 18: 25, 31-32; with Deut. 8: 8). So apart
from God there will be attempts at remedying many ills, solving innumerable
problems of nationality, unemployment, disarmament, tariffs, housing, etc.
How
long the lull will last no man can say, but present circumstances and Scripture
alike seem to assure its actuality, and the Lord’s command, ‘Occupy till I come,’
means buying up the opportunities, going to it and sticking at it till we are called and caught away to give an
account of our stewardship.
The release of
[* See Lk. 21: 34-36; Rev. 3: 10; Lk. 20: 35, 36; Phil. 3: 10, 11; cf.
2 Tim. 2:
16-18; Rev. 20: 4-5, R.V.]
The miraculous gifts are to be restored and God’s
Spirit to be poured out on all flesh “before the great and
terrible Day of the Lord” (Joel 2: 28-32), if
only by the coming of the Two Witnesses, presumably Moses and Elijah (Rev. 11: 3-12; Zech. 4: 3); and [regenerate] believers are bidden to pray for them: “Covet earnestly the best gifts” of the Spirit (1 Cor. 12: 28-31; 14: 1, 39) - prophecy, tongues, healing, discernment of
spirits (John 4: 1).
The fullest realization of the parables of the Talents (miraculous gift) and
the Virgins (lamp prophecy) may lie in the immediate future; but miracle is
surely needed, recommended, offered for today. Christians require in reverence and
expectation to experiment with God: “Ask, and it shall be given you”, “Prove
Me now herewith.”
The Lord wants sons and servants who will trust Him and
whom He can trust; He wants men concerned about His glory and the welfare of
their hopeless fellow men; shepherds in training for His Kingdom. Evacuation
is uprooting us, and (especially with violence) throwing us together; breaking
down barriers of privilege and prejudice, and compelling co-operation. The Lord
wants personal purity and devotion, courage and love; people who can pray with
fervour and effectiveness, in fellowship and harmony; people who know and can
teach His Word, His purposes and claims, His coming Kingdom, people who can
refute the Devil’s lies of evolution and modernism; people who can sink petty
differences, and work with their fellow Christians, particularly in the open
air. He wants (Luke 16: 8-9)
enlightened men who can wisely use worldly means and methods - Internet Websites,
Broadcasting, Tracts, Text messages perhaps. We have good news and are silent
in our un-evangelized
He
wants men who will put Himself and the Word before their fellow-believers and
therefore themselves (Rom. 12: 10). At
the risk of seeming to create a new body, free yet devoted Christians could get
together, welcoming all who love the Lord; they could get out a marked New
Testament of instructions for God’s people, set up a Bible School in every
Church, and train workers and spiritual statesmen for the home country and for
the continents, to make known the Lord’s Return and reign of peace. Be ye also
ready!”
-------
II
“Is the ambassador of an earthly potentate at liberty
to decline the duty which he has deliberately undertaken, and with which he has
been instructed, on account obloquy or even danger attending the faithful
performance of it? or is he at liberty to alter or modify the terms of his
instructions in order to shield himself from reproach or from peril? Assuredly
not. And shall the ambassadors of the King of kings venture to tamper with and
distort yhe message which they were commissioned to deliver? Shall they
presumptuously attempt to amend the terms on which the Lord of heaven and earth
declares that He will treat with His rebellious subjects? Or shall we leave out
of the proclamation whatever may be unpleasant to those subjects to hear?
‘I always write sermons and
then carefully revise them, so that if anything
is written calculated to offend, I may at once
erase it.’ This was said of one who was evidently anxious to make his
mark. I fear this candid testimony indicates the reason why so many ministers
are powerless amongst their fellows. ‘The fear of man
bringeth a snare’ indeed.”