SIGNS, WONDERS AND MIRACLES

FALSE TEACHERS

THEIR IDENTITY AND MESSAGE

ARLEN L CHITWOOD

[Book Cover writing]

This booklet by Arlen Chitwood, discusses and explains from a Biblical perspective the teaching of Signs, Wonders and Miracles and also carefully considers and identifies who are the False Prophets along with what they are like and what they teach. There are four sections in this booklet which are entitled:

1. History of Signs, Wonders and Miracles

2. Purpose of Signs, Wonders and Miracles

3. Cessation of Signs, Wonders and Miracles

4. False prophets: Their Identity and Message

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CONTENTS

1. History of Signs, Wonders and Miracles [Page 5]

2. Purpose of Signs, Wonders and Miracles [Page 14]

3. Cessation of Signs, Wonders and Miracles [Page 23]

4. False prophets: Their Identity and Message [Page 30]

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1

HISTORY OF SIGNS,

WONDERS AND MIRACLES

The manifestation of signs, wonders, and miracles in Scripture is inseparably connected with two things:

1) The Nation of Israel

2) The Kingdom

Both Israel and the kingdom must be in view at the same time for signs, wonders and miracles to exist. If there is an absence of either one (either Israel, or the kingdom), a manifestation of signs, wonders, and miracles - as seen throughout parts of the Old Testament, the gospel accounts, and the Book of Acts - cannot exist. In this respect, any purported appearance of signs, wonders, and miracles apart from Israel and the kingdom being in view can only be false, for such an appearance would be out of line with the reason for the existence of this supernatural phenomenon in Scripture.

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And, in order to properly understand the manifestation of signs, wonders, and miracles during time covered by the gospel accounts and the Book of Acts, a person must have a correct foundation upon which to build. A person must begin in the Old Testament 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.

Signs, Wonders, and Miracles in the Old Testament

Signs, wonders, and miracles, performed through individuals, were manifested only on two occasions in all of the Old Testament.

They were manifested by Moses and Aaron 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). That was the first occasion. The second was a manifestation by Elijah and his successor Elisha, some five hundred years later (1 Kings 17: lff; 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 [Page 7] 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 Israel and the kingdom.

Supernatural manifestations of power occurred relative to Israel being removed from Egypt and being established in the land of Canaan, within a theocracy. Thus, a first-mention principle was set forth at this point in Scripture, establishing an unchangeable pattern. Any future manifestation of signs, wonders, and miracles of the nature seen at the time of the Exodus must be brought to pass with Israel in view, and it must have to do with the kingdom.

During the days of Elijah and Elisha the people of Israel had been established in the land, within a theocracy, for about five hundred years. But, because of continued disobedience on the part of the people, the theocracy never came anywhere close to reaching the heights which God had intended. The theocracy reached its greatest heights during the days of David and his son Solomon (though, again, far from the heights which God had intended). But after that, following the division of the kingdom, things began to go in another direction entirely, moving even farther away from that which God had commanded.

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And it was during these days that Elijah was called forth (with Elisha finishing his ministry) to call the nation to repentance. The manifestation of signs, wonders, and miracles accompanying their ministry pertained to Israel and the kingdom. They had to, for a first-mention principle had previously been established; and any future manifestation had to be exactly in accord with the way matters were set forth at the beginning.

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 of God’s two firstborn Sons - Christ and Israel - from the place of death [cf. Matt. 12: 38-40]).

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 Israel though failed to heed this message; the nation didn’t repent. And the Assyrian and Babylonian captivities followed (722 B.C. and 605 B.C. respectively). “The times of the Gentiles” began with the Babylonian captivity, has lasted to the present day, and will last until the end of the Tribulation.

This is simply a prolonged, uninterrupted period of time - lasting about 2,600 years - during which Israel must dwell apart from [Page 9] a theocracy and remain scattered among the Gentile nations. And the Gentiles, among whom Israel dwells, will hold the sceptre throughout this time.

Signs, Wonders, and Miracles in the New Testament

After moving through almost 1,500 years 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. Israel’s Messiah (following the ministry of His forerunner, John the Baptist) appeared to Israel with a message pertaining to the kingdom of the heavens; and this message was accompanied by numerous signs, wonders, and miracles (Matt. 4: 17-25; 8: lff).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: l-19]. Thus, at this time, there was a manifestation of supernatural signs in the camp of Israel unlike anything heretofore seen in the history of the nation.)

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Christ had been sent only to “the lost sheep of the house of Israel” (Matt. 15: 24), and Christ sent the disciples whom He had called to Israel alone (Matt. 10: 6). Both Christ and His disciples went to Israel with the same message and the same accompanying manifestation of supernatural powers. It was a message 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 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 Israel (cf. Ex. 4: 29-31; Num. 13: 1-26).

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 [Page 11] 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. 23: 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 Israel.)

The Scribes and Pharisees, the main body of religious leaders in Israel, controlled, more than any other group (by their very numbers), the religious life of the nation. And these religious leaders had “shut up the kingdom of the heavens against men [lit., ‘... in the presence of men’ i.e., among those in Israel]” (Matt. 23: 13). These religious [and apostate] leaders had no interest in entering the kingdom, and they were doing all within their power to prevent others from entering as well.

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And all of this had its end result in Israel’s rejection of both 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.

These supernatural manifestations of power had nothing to do with the one new man “in Christ” (who is “neither Jew nor Creek” [Gal. 3: 28]). They had to do with Israel alone (1 Cor. 1: 22), and they had to do with Israel in relation to the kingdom. These were supernatural works, manifested through empowered individuals as they carried the message to Israel (Acts 2: 4; 3: 1ff; 4: 29-33; 5: 12ff; 6: 8ff).

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Then, when Gentiles began to be added to the body of Christ, they were manifested within Churches comprised mainly of saved Gentiles, such as the Church in Corinth (1 Cor. 12-14). And a manifestation of supernatural works in the Church after this fashion could only have been centered around the thought of provoking Israel “to jealousy” (Rom. 10: 19; 11: 11, 14). That is, God was using those whom Israel considered Gentile dogs to manifest supernatural powers which naturally belonged to Israel in order to provoke the nation to jealousy.

And, between a segment of the one new man “in Christ” carrying the message to Israel and another segment seeking to provoke the nation to jealousy - all being done through a manifestation of signs, wonders, and miracles - the Jewish people were dealt with in what might be considered a maximum manner. In one respect, God pulled out all stops (cf. Luke 10: 13-24; 11: 29-32); but the religious leaders in Israel would still have nothing to do with the message.

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2

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, centring 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 [Page 15] Israel, with the kingdom in view.

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

Israel’s Present Spiritual Condition

Israel’s spiritual condition prior to God’s miraculous healing is revealed numerous places in Scripture. But note Isaiah’s [Page 16] description of the nation in this respect:

“ [4] 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. [5] Why should ye be stricken anymore? Ye will revolt more and more: the whole head is sick, and the whole heart faint. [6] From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment” (1: 4-6).

This was the way Isaiah introduced Israel at the very beginning of his prophecy; but he didn’t remain at this point, depicting Israel’s spiritual condition during his day (a condition which has continued to the present day). Isaiah went on, at the beginning, to relate the main subject matter of his prophecy. Israel was sick, but Israel could and one day - [during their Messiah’s coming millennium] - would be cured of this sickness. And the latter is what Isaiah went on to also relate.

Israel’s condition was not permanent. The nation would one day be healed. But this would occur only after God’s conditions had been met: “if ye be willing and obedient...” (1: 19a; cf. v. 18). Only then would the Lord turn His hand, purge the nation, and restore her rulers (1: 25, 26). Only then would [their national] redemption occur, and only then would the - [Messianic (Ps. 2: 8. cf. 2 Pet. 2: 8; Rev. 2: 25, 26, R.V.)] - kingdom with all its glory be restored to Israel (1: 27 - 2: 5).

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Israel’s Future Supernatural Restoration

But when will Israel repent, allowing healing to occur? The answer is provided numerous places in Scripture, but note Hosea’s prophecy where the matter is dealt with in so many words.

In Hosea 5: 13 - 6: 2, Israel is pictured as sick, having a wound (near the end of Israel’s time of sickness, during the coming Tribulation), with the Assyrian (Antichrist) being unable to provide a cure (5: 13). Help though is available, but it must come from the same source which Isaiah or any of the other prophets foretold. It must come from the (Lord 5: 14 - 6: 1).

Israel’s sickness was brought about by the Lord because of the nation’s refusal to obey that which the Lord had commanded. And the same One Who brought about Israel’s condition is also the only One Who can effect a change in Israel’s condition. And a reversal of the nation’s condition after this fashion is dependent on a reversal of the nation’s attitude and action regarding the Lord’s commandments (cf. Ex. 2: 23-25; 3: 7-12; 4: 19, 20). Israel being positioned in the land covenanted to Abraham, Isaac, and Jacob at the head of the nations, within a theocracy, is conditional. It was conditional in history and remains so today. It was / is conditioned on Israel obeying the Lord’s commandments.

Once the Israelites had been delivered from Egypt and were at Sinai, about to receive the Law [the Magna Charta for the kingdom, the rules and regulations governing the people within the [Page 18] kingdom], the Lord made one thing very clear - the necessity and importance of the people obeying His commandments.

“Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel” (Ex. 19: 5, 6; cf. Lev. 26: 1-13; Deut. 28: 1-14).

(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 Egypt ... ; in the antitype, following that foreshadowed by these events]. In the type, the Lord’s commandments had to do with the old covenant, the Law received at Sinai; in the antitype these commandments will 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 [Page 19] made with Israel at the same place that the old covenant was made with the nation - at Sinai.)

And it was later clearly revealed exactly what would occur if Israel refused to obey the Lord’s commandments (Lev. 26: 14ff; Deut. 28: 15ff). The nation would be punished “seven times [a number signifying the completeness of that which was in view, i.e., a complete punishment at the Lord’s hands],” all types of curses would befall the people, they would be removed from their land and scattered among the nations, and they would find themselves in subjection to the Gentile nations where they had been scattered.

They would find themselves at the tail of the nations rather than at the head, and their lot in this position would be that of curses rather than blessings. And, though remnants of those scattered would, at times, leave the Gentile nations and return to their own land (a remnant was present 2,000 years ago, and another is present today), the nation - the whole nation, including any remnant in the land (Isa. 1: 5-7) - would remain in the same spiritually sick condition, with its land desolate. Only the Lord could bring about healing, but in His time.

And that’s what Hosea 5: 13 - 6: 2 is about - Israel’s present condition and that future time when the nation will repent, resulting in the nation being healed. Note again Hosea 6: 1, 2 relative to Israel’s repentance and healing: “Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days [after 2,000 years] will he revive us: in the [Page 20] third day [the third 1,000-year period] he will raise us up, and we shall live in his sight.”

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

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

2) The two days (the 2,000 years) come to a close with the Jewish people seeking the Lord’s face during a time of “affliction” (during the coming [Great] Tribulation), receiving the Lord when He returns.

“The Tribulation” will be the last seven years of the Jewish dispensation, a fulfilment of Daniel’s Seventy-Week prophecy. And when time resumes in Daniel’s prophecy, the Jewish people, time-wise, will be placed in the position of having just crucified their Messiah.

Then, exactly as stated in Hosea’s prophecy, healing for the nation will occur immediately following the Tribulation - after two days (after 2,000 years), in the third day (in the third 1,000-year period). As God worked six days to restore - [not create, as those who believe this earth is not at present 6, 000 years old! (See Job 38: 4-7, R.V. and Gen. 1: 2, NIV: “Now the earth was (or possibly ‘became’) formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” NIV verse 2)] - a ruined creation in the beginning and then rested the seventh day (Gen. 1: 1 - 2: 3), so is He presently working six more days (6,000 years) to restore a subsequent ruined creation, with a view to resting the seventh day (the seventh 1,000-year period). And all subsequent sections of [Page 21] 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 Israel’s confession in that coming seventh day, following the healing of the nation: “Who hath believed our report? And to whom is the arm of the Lord revealed? Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed...” (vv. 1, 4, 5).

It was this future condition of Israel which Isaiah (along with the other prophets) dealt with so extensively. And it was this future condition of Israel to which the miraculous signs throughout Scripture pointed, whether during Moses and Joshua’s day, during Elijah and Elisha’s day, or during the days of Christ and the Apostles (both preceding and following the events of Calvary).

The central thought when the Spirit of God closed the Old Testament Canon pertained to Israel being healed [Mal. 4: 2, 3], and this was likewise the central thought when the heavens were once again opened over four centuries later in the New Testament [Matt. 3: 1, 2; 4: 17, 23-25]. The New is simply a continuation and unveiling of that which has lain in the Old from the beginning. Do you want to understand the New? Then study the Old. Do you want to see Israel [Page 22] and the Christ of the New? Then view Israel and the nation’s Messiah on the eyes of the Old.

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CESSATION OF SIGNS, WONDERS AND MIRACLES

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). In the gospel accounts (in the original offer), these manifestations of supernatural power were more evident prior to Israel’s climactic rejection of the message and Christ’s departure from the house (Matt. 12: 22-32; 13: 1), though seen through-out this period.

And in Acts (in the subsequent re-offer), these manifestations of supernatural power were more evident prior to Israel’s climactic rejection once again and the introduction of Paul to carry this message to the Gentiles (Acts 7: 51-58; 9: 1-15), though, as in the original offer, they were seen throughout this period. 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 [Page 24] offer was removed from Israel and the nation set aside, awaiting “the fulness of the Gentiles” (Rom. 11: 25). These signs, wonders, and miracles were not only inseparably connected with the offer of the kingdom to Israel (a connection established in the Old Testament Scriptures) but they spoke volumes in and of themselves. These manifestations of supernatural power reflected directly on Israel’s spiritual condition, past, present, and future - something dealt with throughout the Old Testament.

In this respect, before Israel’s climactic rejection in both the original offer and the 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 Israel.

Then, once the offer had been withdrawn (about 62 A.D.), it was not only natural but absolutely necessary that the signs, wonders, and miracles cease altogether. They had to cease at this time. They would have been completely out of place beyond this point. And this can be seen from a Scriptural standpoint entirely apart from referencing 1 Corinthians chapter thirteen - a section of Scripture in which Paul stated that they would cease, giving both the time and the reason.

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First 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 could only have been with a view to 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 and the reason when 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 Corinth were only temporary, for a revealed reason. And it is evident that the whole panorama of spiritual sign-gifts (ch. 12) would be alluded to by the three which Paul singled out - prophecies, tongues, and knowledge.

All of the spiritual sign-gifts would have to be looked upon together - as a unit, comprised of different parts - simply because of their interrelated purpose. They all existed for exactly the same purpose. And when the Lord saw fit to bring His purpose surrounding these gifts to a close, they (all of them together, delineated by the three in 1 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, impossible.

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Prior to this time, Paul had the power to effect bodily healings (portending Israel’s healing), for the offer of the kingdom was still open to Israel (Acts 19: 6, 11, 12; 28: 8, 9). But after this time, when the offer of the kingdom was no longer open to the nation - when healing for Israel was set aside with the nation, with the corresponding cessation of signs, wonders, and miracles - Paul no longer possessed this power.

After this time, Paul instructed Timothy, “…use a little wine for thy stomach’s sake and thine often infirmities” (1 Tim. 5: 23); and he later left Trophimus “at Miletum sick” (2 Tim. 4: 20). In 1 Cor. 13: 8-10, two expressions relative to these sign-gifts are used in opposite senses - “in part,” and “perfect”: “Charity [‘Love’] never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.”

In these verses, “in part” has to do with incompleteness (from ek meros), meaning “out of a part [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 an end”) Thus, ek meros and teleios are used in antithetical senses.

And both expressions, since they have to do with either the continuance or the end of the manifestation of supernatural signs, are inseparably connected with either the continuance or the end of the offer of the kingdom to Israel. This is a connection which, from a [Page 27] Scriptural standpoint, must be recognized, for “signs,” apart from both Israel and the kingdom being in view, cannot exist. And it must be recognized in order to properly understand that which is being stated in 1 Cor. 13: 8-10.

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 offer of the kingdom to Israel (with signs, wonders, and miracles still in evidence); and completeness(shown by meros) CAN ONLY have to do with that time following God finishing His work pertaining to the offer of the kingdom to Israel (with signs, wonders, and miracles no longer in evidence). Thus, the thought set forth by Paul in 1 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. 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 Israel.

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Then, the things being done during the time of “incompleteness” (during the time when the offer of the kingdom had previously remained open to Israel, prior to God completing His work in this respect) - things pertaining to Israel and the kingdom - would “be done away” with.

(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.)

Acts 28: 28

Thus, the manifestation of signs, wonders, and miracles ceased when the offer of the kingdom was withdrawn from Israel, with a view to God completing His work of removing from the Gentiles “a people for his name.” And this was in complete keeping with their usage in the Old Testament (pertaining to Israel and the kingdom), in complete keeping with their usage during the time covered by both the gospel accounts and the Book of Acts (again, pertaining to Israel and the kingdom), and in complete keeping with that which they portended (Israel’s spiritual condition, both present and future).

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 [Page 29] sent unto the Gentiles, and that they will hear it. And when he had said these words, the Jews departed...” (Acts 28, 29a; cf. Acts 13: 46; 18: 6).At this time, God set Israel aside for the remainder of the dispensation, and, correspondingly, signs, wonders, and miracles ceased. With God’s termination of His dealings with Israel in relation to the kingdom, signs, wonders, and miracles HAD to cease.

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 Israel in relation to the kingdom. This is a truth drawn from the Old Testament, the gospel accounts, and the Book of Acts which, from a Biblical standpoint, cannot be denied.

And that’s where we are today - living during a time in which Israel - [as an unrepentant and disobedient nation]* - has been set aside awaiting “the fulness of the Gentiles” being brought to pass (Rom. 11: 25). We're living during a time when signs, wonders, and miracles can have no part within the framework of God's plans and purposes. And this can be easily understood, for any present manifestation of supernatural powers of this nature would portend God dealing with Israel in relation to the nation's spiritual condition and the theocracy during the present time; and this is something which God is not doing. Thus, such a manifestation of supernatural powers during the present time, from a Scriptural standpoint, can only be completely out of place.

[* NOTE: “the fulness of the Gentiles,” are words depicting the speed in which “the times of the Gentiles” are speedily coming to a close. Today’s Church has now forgotten its responsibility and obedience to God’s commands! Anti-Millennialism, with false and apostate teachers - have replaced Scriptural truths: and “an evil spirit from the Lord” (1 Sam. 16: 14, R.V.); and “…the god of this age has blinded the thoughts of the unbelieving, that they should not see the light of the Gospel of THE GLORY of Christ who is the image of God, should not dawn upon them”! (2 Cor. 4: 4, R.V. margin). See also (Matt: 4: 23; 9: 35; Mark. 1: 14. Cf. “… if there be any other thing contrary to the sound teaching of the gospel of the GLORY of the blessed God” (1 Tim. 1: 11, R.V.).]

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FALSE TEACHERS:

THEIR IDENTITY AND MESSAGE

It was after six days that Jesus took Peter, James, and John up into a “high mountain” and was “transfigured before them.” They, at this time, “saw his glory” (Matt. 17: 1-5; Luke 9: 32). And this event made such an impact on Peter that over thirty years later, when seeking to emphasise the importance of Christian preparedness in view of the Lord’s return and the establishment of His kingdom (2 Peter 1: 1-15).

Peter called attention to that which he, James, and John had seen years before while on the Mount with Christ: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty [a superlative in the Creek text, ‘...eyewitnesses of His greatest regal magnificence’]. For he received from God the Father honour and glory, when there came such a voice to him from the [Page 31] excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount” (2 Peter 1: 16-18).

Then Peter in his epistle, after commenting on the prophetic word (1: 19-21), turns to a discussion about and warning against false teachers (2: 1ff). The subject under discussion preceding the mention of false teachers bringing in “damnable heresies” (2: 1) has to do with the Word of the Kingdom (1: 1-21), which is also the subject under discussion at the conclusion of the mention of false teachers (3: 1, 2; Cf. 1: 12-15).

False Teachers - Past

To remain within context, it must be recognized that the false teachers to whom Peter referred were teachers proclaiming false doctrine relative to the Word of the Kingdom, the subject under discussion. They were proclaiming false doctrine relative to the [future] saving of the soul,* not false doctrine relative to the salvation presently possessed by these Christians. And these false teachers were not unsaved individuals; nor were they ignorantly proclaiming this false doctrine. Rather, these were teachers who had, at a previous time, “escaped the pollutions of the world through the knowledge [Gk., epignosis, ‘mature knowledge’] of the Lord and Saviour Jesus Christ,” but had become “again entangled therein,” and had been “overcome [rather than having overcome (Rev. 2. & 3.]” (2: 20; cf. 1: 4).

[* See 1 Pet. 1: 5, 9, R.V.)]

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According to 1 Cor. 2: 14, an unsaved person cannot even come into a rudimentary knowledge (Gk. gnosis) of “the things of the Spirit of God,” for these things “are spiritually discerned” (cf. 1 Cor. 2: 9-13). in 2 Peter 2: 20 though the false teachers are said to have gone beyond this simple rudimentary knowledge, coming into a mature understanding of the Word. Thus, from a Scriptural standpoint, it is not possible to view these false teachers as other than [eternally] saved individuals.

And the word epignosis (“mature knowledge”) used in 2 Peter 2: 20 is used in contexts in the New Testament having to do with Biblical doctrine pertaining to the saving of the soul, the Word of the Kingdom (cf. Eph. 1: 17; 4: 13; Phil. 1: 9; Col. 1: 9, 10; 2: 2; 3: 10; 1 Tim. 2: 4; 2 Tim. 2: 25; 3: 7; Titus 1: 1; Heb. 10: 26; 2 Peter 1: 2, 3, 8). Thus, it is evident from both the context of 2 Peter 2: 20 and the way epignosis is used various places in the Creek New Testament that these false teachers had come into a knowledge of the Word of the Kingdom, had turned from it, and were teaching false doctrine concerning the message they had at one time received and understood. It is teachers of this nature that Peter warns against - teachers proclaiming a similar message to the “evil report” proclaimed by ten of the twelve spies during Moses’ day (spies who had seen and understood the things pertaining to the land set before them [Num. 13: 26-33]).

And Peter concludes his warning in the same manner that he had used to emphasize the importance of Christian preparedness in view of the Lord’s return and the establishment of His kingdom prior [Page 33] to his warning against false teachers. Though not mentioning the event directly, as he had previously done, Peter alludes to what he, James, and John had seen while on the Mount with Christ. Through a reference to past and present worlds - “the world that then was” (3: 6) and “the heavens and the earth, which are now” (3: 7) - Peter puts to silence the claim by the false teachers that “all things continue as they were from the beginning of the creation” (3: 4). The “world that then was [which included the heavens also, for the sun was darkened]” was destroyed (3: 6; cf. Gen. 1: 2a), and “the heavens and the earth, which are now” will be destroyed (3: 7, 10-12).

Then Peter draws the whole matter to a climax by alluding to that which he had previously said about being on the Mount with Christ (1: 16-18): “But, beloved, be not ignorant of this one thing [lit., ‘...stop allowing this one thing to escape your attention’], that one day is with the Lord as a thousand years, and a thousand years as one day” (2 Peter 3: 8). There is a septenary structure to Peter’s second epistle. The event on the Mount occurred “after six days,” which would be - [after Israel’s long-awaited “Messiah” returns] - on the seventh day (Matt. 17: 1). That would be an allusion back to the foundation in Gen. 1: 1 - 2: 3, and it was this septenary structure within God’s dealings with man that Peter referred to in 2 Peter 3: 8 (a statement reflecting back on that which is revealed in the immediately preceding verses concerning the destruction of two worlds [Gen. 1: 2a and 2 Peter 3: 12]).

The six and seven days in Genesis portend six and seven thousand years, and so do the days in Matt. 17: 1. And this is exactly [Page 34] what Peter had in mind when he stated, “But, beloved, stop allowing this one thing to escape your attention...”

(Note that the destruction of “the world that then was” in 2 Peter 3: 6 can have no reference to the destruction of the earth by water during Noah’s day. This would not be in line with either the evident parallel between post and future destructions of the earth [3: 6, 7] or the septenary structure of the epistle [1: 16-18; 3: 5-8].

The future destruction will include the heavens as well, and, within the parallel, so must the past destruction. The only past destruction which included the heavens was the pre-Adamic destruction in Gen. 1: 2a. The Noachian Flood in Gen. 6-8 had nothing to do with the heavens [apart from the canopy of water immediately above the earth coming down, providing part of the water which flooded the earth]. Also, the main emphasis in the destruction wrought by the Noachian Flood was a destruction of the people on the earth, not the earth itself. No restoration of the earth occurred afterwards, as in Gen. 1: 2b-25, for such was unnecessary.

Though a destruction of the earth occurred during Noah’s day [Gen. 6: 13], this was not the same type destruction which occurred in Gen. 1: 2a; nor was it the same type destruction referred to in 2 Peter 3: 6 [necessitated by both the septenary structure of the epistle and a parallel between past and future destructions in this section of Scripture]. The two destructions in 2 Peter 3: 6, 7 are separated by a 7,000-year period. One occurred at a time prior to the 7,000 years, [Page 35] necessitating a restoration of both the heavens and the earth at the beginning of the 7,000 years; and the other will occur at the end of the 7,000 years - [the millennial reign of our Lord Jesus], necessitating the creation of a “new heavens and a new earth” [cf. Gen. 1: 2b-25; 2 Peter 3: 10-13])

False Teachers - Present

During the first century “the gospel of the glory of Christ,” “the word of the kingdom,” “the hope of the gospel,” Paul’s “gospel,” “the saving of the soul” (cf. Matt. 13: 19; Rom. 16: 25; 2 Cor. 4: 3, 4; Col. 1: 23; 1 Tim. 1: 11; Heb. 10: 35-39) - all referring to the same central teaching - was universally proclaimed within Christendom. Paul states in Col. 1: 23 (cf. Rom. 10: 18; Col. 1: 5, 6) that this message “was preached to every creature which is under heaven,” which would be to say that the message was proclaimed throughout all Christendom (for this message is to be proclaimed to the [eternally] saved, not the unsaved).

Today though the situation has almost completely reversed itself. This is a message seldom heard in Christendom. The leaven which the woman hid in the three measures of meal very early in the dispensation in Matt. 13: 33 has done its damaging work, and it will continue working until the whole of Christendom has been leavened. Both the destructive work depicted by the leaven in Matthew chapter thirteen and the deterioration depicted in Revelation chapters two and three centre around the Word of the Kingdom, not Biblical doctrine in general.

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Such is evident from both sections of Scripture, understood within their contextual settings. In Matt. 13: 33 the matter relates to the kingdom of the heavens and the Word of the Kingdom (cf. vv. 11, 19); and in Revelation chapters two and three the matter relates to works and overcoming, with the judgment seat of Christ and the coming kingdom in view (cf. Rev. 1: 10-20; 2: 2, 7, 9, 11, 13, 17, 19, 26; 3: 1, 5, 8, 12, 15, 21). Thus, because of the working of the leaven, the Church, relative to the proclamation of the Word of the Kingdom, will exist at the end of the dispensation in the state depicted by the Church in Laodicea - “wretched, and miserable, and poor, and blind, and naked” (Rev. 3: 10f).

The Message - Past, Present

In the preceding respect, a false message concerning the Word of the Kingdom today would come more from ignorance than it would from knowledge. Christians in general have little to no understanding of the message pertaining to the Word of the Kingdom. And not understanding this message, they end up with all types of perversions of Scripture when dealing with the numerous passages having to do with this subject.

(A good example is the so-called Lordship Salvation teaching, which takes passages having to do with the Word of the Kingdom and attempts to apply these passages to the message of salvation by grace through faith. Such not only destroys one [Page 37] gospel [the gospel of the glory of Christ] but it corrupts the other gospel [the gospel of the grace of God]. And this type message is presently being widely proclaimed and received throughout Christendom, in both liberal and so-called fundamental circles alike.)

That’s where Christendom finds itself today. And things are not going to improve. In fact, according to Scripture, the opposite will result. Things will instead deteriorate even further. The leaven is going to continue doing its damaging work until the whole has been leavened (ref. Matt. 13: 33), and conditions when Christ returns will be exactly as He said they would be.

When Christ was on earth the first time He asked His disciples, “Nevertheless when the Son of man [a Messianic title] cometh, shall he find faith [‘the faith’] on the earth?” (Luke 18: 8). The answer to the question, according to the way in which the question is worded in the Greek text, is “No.” The Son of Man is not going to find “the faith” on the earth at the time of His return.

The expression, “the faith,” has a peculiar reference to teachings pertaining to the Word of the Kingdom (cf. 1 Tim. 6: 11-15, 19; 2 Tim. 4: 7, 8; Jude 3; see also the contextual setting of Luke 18: 8). And this is the message Christ will not find being proclaimed in the Churches at the time of His return - the central message universally proclaimed to Christians during the first century and the central message which should have been proclaimed throughout Christendom during the whole of the dispensation. Matters though have become so [Page 38] far removed from reality in Christendom today that Christianity, from a Biblical perspective, is hardly recognizable. The Word of the Kingdom is ignored, despised, rejected, etc.. Christians have done everything with the message but receive, understand, and proclaim it.

Thus, false teaching pertaining to the Word of the Kingdom is being accomplished at the end of the leavening process after an entirely different fashion than it was at the beginning of this process. At the beginning there were numerous Christians who understood this message. Thus, a false message was necessary. Today though very few Christians have any comprehension of the message at all. Consequently, the present silence on the subject renders a false message unnecessary. And both antagonism toward the message at the beginning of the dispensation and silence concerning the message at the end of the dispensation will serve together to bring about the same end. The Son of Man will not find “the faith” on the earth at the time of His return.

THE END