KKK God's Word Six

Man was created for a specific purpose, revealed at the time of his creation. Immediately following the restoration of the ruined earth (Genesis 1:2-25 [2b]) — a ruin resulting from Satan’s previous aspirations to “be like the Most High” (Isaiah 14:12-17; Ezekiel 28:14-19) — God not only announced the creation of man (an entirely new entity in the universe) but the reason for man’s creation as well:

Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion [Hebrew: radah, ‘rule’] over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.”

So God created man in His own image; in the image of God He created him; male and female He created them.

Then God blessed them, and God said to them, “Be fruitful and multiply; fill the earth and subdue it; have dominion [Hebrew: radah, ‘rule’] over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.” (Genesis 1:26-28)

Man, created in God’s image, after God’s likeness, was created to rule the restored domain. He was created to rule the domain in the stead of the incumbent ruler, Satan, along with his angels (Genesis 1:26-28).

And man was not to rule this restored domain alone. The woman — who had been created in the man, removed from the man after the man had been put to sleep, formed into “an helpmeet” for the man (who would be his wife), and then presented back to the man (Genesis 2:18-22) — was to rule with the man (Genesis 1:27-28).

The woman, who was bone of man’s bones, and flesh of his flesh (Genesis 2:23), had to rule with the man. The woman, because she was a part of the man’s very being, completed the man; and the man could not rule as an incomplete being.

The man and the woman ruling together — the king, with his consort queen — formed one complete being on the throne. Both had to rule together in this respect, else there could be no rule.

This is a principle surrounding the purpose for man’s creation, having to do with the manner in which man was to rule, which God established at the time of man’s creation. And this principle cannot be violated.

Understanding this principle will shed light upon numerous things seen in the opening three chapters of Genesis. Why did Adam, though not deceived, partake of the tree of the knowledge of good and evil following Eve partaking of this tree? The answer is the same as the reason why Christ, who knew no sin, was made “sin for us” when He found His bride in the same condition in which Adam found Eve (Genesis 3:6; 2 Corinthians 5:21; 1 Timothy 2:14).

Adam could not rule apart from Eve; and Eve, following the time when she had eaten of the forbidden fruit, was no longer in a position to rule with Adam. Thus, Adam could not have fulfilled the purpose for his creation had he not acted exactly as he did. Adam acted with a view to Eve’s redemption, in order that he, as a complete being (Adam, with Eve), might one day fulfill the purpose for man's creation.

Nor can the second Man, the last Adam, rule apart from a wife. He, as the “first Adam,” found His bride in a fallen state. And He acted in complete accord with the established type, with a view to exactly the same thing seen in the type. He who knew no sin was made “sin for us,” with a view to both He and a redeemed wife one day taking the scepter and ascending the throne together.

This book, The Bride in Genesis, deals with the various ramifications of this whole overall thought, drawn from different parts of the book of Genesis. And if man would properly understand that which God has revealed on the subject, he must begin where God began and view the matter from the perspective in which God established this relationship in the beginning, as set forth in His unchangeable Word.

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INTRODUCTION

Types and Antitypes

Then He said to them, “O foolish ones, and slow of heart to believe in all that the prophets have spoken!

Ought not the Christ to have suffered these things and to enter into His glory?”

And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself. (Luke 24:25-27)

Jesus began with Moses and progressed to the other prophets, revealing “to them in all the Scriptures the things concerning Himself” (Luke 24:27). And later that day, when He broke bread in their presence — because of His having previously revealed Himself through the Scriptures — “their eyes were opened” (Luke 24:28-31).

The clear statement is made that all of the Old Testament Scriptures are about the person and work of Christ. The Old Testament Scriptures form one continuous revelation concerning that which God, not man, has to say about the matter; and God has provided this revelation of His Son by structuring His Word after a particular fashion.

The Old Testament Scriptures not only provide an account of true history, but, through this history, these Scriptures also provide an account of all the various facets of the person and work of God’s Son — past, present, and future. And the latter has been accomplished by God structuring Old Testament history after such a fashion that this history is highly typical in nature.

The Old Testament scriptures form the beginning point. This is where God set the matter forth first. And, accordingly, any correct study surrounding anything that God has revealed about His Son — which would include everything in Scripture (Colossians 1:15-19), for He is the Word made Flesh (John 1:1-2, 14) — must begin where God began with the matter. Such a study must begin in the Old Testament with Moses.

And, not only must such a study begin in the Old Testament, but these Old Testament Scriptures must be viewed after a certain fashion. They must be viewed after the fashion in which they were written. They must be viewed after the fashion in which God structured Old Testament history, after a typical fashion. Only by so doing can man come into a correct understanding of that which God has revealed.

Place and Importance of Types

Typology is the great unexplored mine in the Old Testament. Studying the types will open the door to an inexhaustible wealth of information that God has provided, information necessary to properly understand God’s revelation to man. On the other hand, it goes without saying that ignoring the types, as so many have done, will produce the opposite result and leave this door closed.

Note Paul’s statement concerning this matter in his first epistle to the Christians in Corinth:

Now all these things happened unto them for ensamples [Gk., tupoi, ‘types’] and they are written for our admonition, upon whom the ends of the world [Gk., aionon, ‘ages’] are come” (1 Corinthians 10:11; cf. 1 Corinthians 10:6)

1 Corinthians 10:11 draws from a context (1 Corinthians 10:1-10) that refers to the history of Israel, extending from events immediately following the death of the firstborn in Egypt to the overthrow of an entire accountable generation in the wilderness, save Caleb and Joshua (Exodus 12-Deuteronomy 34).

However, the thought of events occurring as types in 1 Corinthians 10:11 must, of necessity, encompass a much larger scope than this one segment in the history of Israel, which it does. Christ’s statements in Luke 24:25-27, 44; John 5:45-47, along with the evident structure of Old Testament history, leave no room to question the fact that all of Old Testament history must be viewed as highly typical.

Old Testament typology begins, not with the death of the firstborn in Exodus 12, but with the account of the creation of the heavens and the earth in the first verse of Genesis 1. Biblical typology begins at the point where biblical history begins.

God, in the beginning, created the heavens and the earth. And at a later point in time, the creation, because of an act of Satan, was reduced to a ruin. Then, at a still later point in time, God set about to restore this ruined creation over a six-day period. And He created man on the sixth day, following the completion of the restoration of the ruined material creation. God then rested on the seventh day (Genesis 1:1-2:3).

This entire account in the opening verses of Genesis is fraught with significance and meaning. The account has not only been arranged in a typical fashion but, within this typical fashion, it has been set in a septenary structure as well. The entire 7,000-year history of man can be seen in these verses through the manner in which God structured His Word at the very outset. Beginning with the creation of the heavens and the earth, the whole of that which God revealed throughout all subsequent Scripture can be seen in four parts:

1) Creation (Genesis 1:1).
2) Ruin (Genesis 1:2a).
3) Restoration (Genesis 1:2-25 [2b]).
4) Rest (Genesis 2:1-3).

(This typical account, with its septenary structure [Genesis 1:1-2:3], actually forms the foundation upon which the whole of subsequent Scripture rests. And all subsequent Scripture, seen in its true light in this respect, merely forms a commentary on that revealed at the beginning, in Genesis 1:1-2:3 [ref., the author’s book, in this site, The Study of Scripture BOOK, chapters 1-4].)

In Genesis 3, the original type of the coming Redeemer is set forth in the act of Adam after Eve had sinned. Adam partook of that which was associated with sin (fruit from the same tree that Eve had partaken of, the tree of the knowledge of good and evil) in order to bring about Eve’s redemption; and this was done with a view to both Adam and Eve one day being able to partake of the tree of life together.

The second Man, the last Adam, Christ, was made “sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21; cf. Romans 5:14; 1 Corinthians 15:45). And, in complete accord with the types, this, as well, was done with a view to Christ and His bride one day being able to partake of the tree of life together.

Then Genesis 4, providing additional commentary on that which is revealed in chapter three, sets forth the death of Abel at the hands of Cain; and this forms a type of the death of Christ at the hands of Israel.

Genesis 5-9 set forth the generations of Adam, followed by the Noachian Flood, with a new beginning following the Flood. Two individuals stand out prominently in the latter part of the genealogical record: Enoch, the seventh from Adam; and Noah, the tenth from Adam.

(“Seven” and “ten” are numbers that Scripture uses to show completeness. “Seven” shows the completeness of that which is in view [used as God’s number in this respect], and “ten” shows numerical completeness.)

Enoch, at the end of one complete period of time, was removed from the earth before the Flood. Noah, at the end of another complete period of time, was left on the earth to pass through the Flood.

“The Flood” is a type of the coming Tribulation. “Enoch” typifies the one new man “in Christ” (comprised of all Christians), who will be removed at the end of the present dispensation, at the end of one complete period of time. And “Noah” typifies the nation of Israel, which will be left on the earth to pass safely through the Tribulation, “the time of Jacob’s trouble” (Jeremiah 30:7) — completing the last seven years of the previous dispensation, at the end of another complete period of time, with a new beginning, the Messianic Era, to follow.

Genesis, as well, is the book in which we are first introduced to Melchizedek, a king-priest in Jerusalem (Genesis 14:18-20). And Melchizedek typifies Christ in His coming glory as the great King-Priest in Jerusalem (Psalm 110:1ff; Hebrews 5-7).

It is in Genesis that we find Scripture forming detailed dispensational structures, as previously seen in chapter five through nine. Another such structure — covering events extending from the birth of Christ to the Messianic Kingdom — can be seen in Genesis 21-25 (dealt with in chapter 2 of this book).

And Genesis is the book that contains one of the most complete overall types of Christ to be found in the Old Testament — the life of Joseph, beginning in Genesis 37 (dealt with in chapters 4-6 of this book).

“No one, I suppose, who has ever thought upon it, can doubt that this history [that of Joseph] is typical”. ~ Andrew Jukes

Note Jesus’ statement, followed by Luke’s comment, after Jesus had suddenly appeared in the midst of His disciples in His resurrection body:

Then He said to them, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.”

And He opened their understanding, that they might comprehend the Scriptures. (Luke 24:44-45).

During His earthly ministry, Jesus often drew from the Old Testament to teach spiritual lessons concerning Himself. He drew from things surrounding the tabernacle, and from various experiences of the Israelites: “I am the door” (John 10:7, 9); “I am the bread of life” (John 6:35, 48-51); “I am the light of the world” (John 9:5). Jesus told Nicodemus that the serpent lifted up in the wilderness foreshadowed that which was about to happen to the Son of Man, who must also be lifted up (John 3:14). In response to the scribes and Pharisees request for a sign, Jesus declared that the experiences of Jonah foreshadowed things that He would experience (Matthew 12:38-41). Note also His reference to Solomon in this same passage (Matthew 12:42).

Referring to conditions that would prevail upon the earth immediately before His return, Jesus called the disciples’ attention to the days of Noah and the days of Lot (Luke 17:26-32). Events during the days of these two men typify events that are presently beginning to occur on earth, events that will come to full fruition immediately preceding Christ’s return.

Then, during the latter part of His ministry Jesus taught by parables. And many things in these parables can be properly understood only in the light of the Old Testament types and symbols.

John the Baptizer referred to the position that Christ occupied in relation to an Old Testament type when he said, “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29). Paul spoke of this same truth when he declared Christ to be “our Passover” (1 Corinthians 5:7).

The writer of Hebrews derived the major portion of the teachings in his book from Old Testament typology, and this book cannot be properly understood apart from viewing material in the book in a type-antitype framework.

Hebrews 3; 4 are built around the wilderness journey of the Israelites. And the key to a correct interpretation and understanding of the passage in Hebrews that gives so many a problem, Hebrews 6:4-6, is to be found by contextually paralleling that which is stated in the passage with a type-antitype treatment of chapters three and four.

In Hebrews 5; 6; 7 Melchizedek is mentioned nine times; and, in the light of that which is revealed about Melchizedek in the Old Testament, the things stated about Melchizedek in these chapters can only be Messianic in their scope of fulfillment (cf. Genesis 14:18-19; Psalm 110:1-4).

In Hebrews 8; 9; 10 the tabernacle with its Levitical priesthood and sacrificial system is said to be a “pattern” (Greek: tupos, type [Hebrews 8:5]). And in Hebrews 11; 12, numerous Old Testament individuals who typify some aspect of the work of the triune Godhead in the history of Israel or in the life of the Christian are set forth.

Extent and Purpose of Types

The extent of types in the Old Testament would have to be classed as inexhaustible. Many times a complete type can be found in a single verse; other times complete types can be found in several verses taken together, or in an entire chapter; and other times complete types can be found in several chapters taken together, or in an entire book viewed as a whole. No portion of Old Testament history can be placed outside the scope of biblical typology. Events in the Old Testament are true history that are fraught with types and meaning.

The Old Testament is written in such a manner that God has interwoven prophetic types into historic events. No proper study of either the Old or New Testaments can ignore types and antitypes. Accordingly, a basic value of any Bible commentary, particularly one dealing with Old Testament history, would have to be that commentary’s treatment of types and antitypes. The reason for this is very simple: The Old Testament is highly typical. The New Testament is simply the Old revealed. Thus, within the biblical framework of correctly teaching and understanding the Word of God, types and antitypes MUST occupy a prominent place.

Jesus said,

You search the Scriptures . . . these are they which testify of Me . . .

For if you believed Moses, you would believe Me; for he wrote about Me. (John 5:39, 46; cf. John 1:45)

The Scriptures to which Jesus referred in verse thirty-nine were the Old Testament Scriptures. Not a single book of the New Testament had been written at this time. Man’s failure to understand the extent and purpose of types in the Old Testament stems from his failure to heed the words of Jesus: “Search the scriptures [the Old Testament Scriptures] . . .these are they which testify of Me.”

The word for “search” in the Greek text implies a close examination, a thorough search, and the word is used in this passage in the sense of a hunter stalking game, who directs all his attention to marks that will lead to the quarry. An individual searching the Scriptures in this manner will fix all his attention on the Scriptures, closely examining and thoroughly searching every aspect of this revelation. The folly of those who refuse to dwell deeply in the Word can immediately be seen. Such Christians are not only robbing themselves of great spiritual blessings, but, if occupying teaching positions, they are also robbing others of these same blessings.

When Jesus met the two disciples on the road to Emmaus following His resurrection, He reprimanded them for not believing ALL that the Prophets had written. And, as previously seen, He then began at “Moses and ALL the prophets,” and “expounded unto them in ALL the Scriptures the things concerning Himself” (Luke 24:25-27).

The specific statement is made in Luke 24:27 that ALL of the Old Testament Scriptures are about Christ. If one has a mind for the things of God, according to this verse, he can turn to any portion of the Old Testament and study about Christ. ALL of the Old Testament Scriptures — beginning with Moses — constitute a complete revelation of Jesus Christ. The record of creation, all subsequent events, and all individuals, together, form the complete Old Testament revelation that God gave to man concerning all the various facets of the person and work of His Son.

The Son was with the Father in the beginning. Apart from Him not one thing that presently exists came into existence. Or, for that matter, neither does it continue to exist (cf. Genesis 1:1; John 1:1-3; Colossians 1:16-17). The entire Old Testament — Genesis through Malachi — is about Him. Then, “the Word became flesh and dwelt among us . . . .” (John 1:14a). From that point, the New Testament continues to be a revelation of God’s Son.

And the last book in the Bible — the book of Revelation, the Revelation of Jesus Christ — is the capstone of all previous revelation, arranging in final and complete form the summation of all things that were previously revealed, beginning with “Moses and all the prophets.”

When the late Dr. M. R. DeHaan, near the close of his ministry, began to study and arrange material for a series of radio messages, entitled, Portraits of Christ, he was amazed by what he found. In the introduction to a book that was later published from this series, entitled, Portraits of Christ in Genesis, Dr. DeHaan states:

“At first the publication of a book entitled ‘Portraits of Christ’ was intended to be a study of portraits of Christ in the entire Bible. However, as I began to collect material, I realized what a hopeless task I was undertaking, and so I next limited it to portraits of Christ in the Old Testament. Again, I had not gone very far when I realized that this too was a Herculean task which could hardly be done in one volume, or even many volumes. As a result, it was shortened to ‘Portraits of Christ in the Pentateuch,’ the books of Moses. Then, finally, after completing but one chapter, I realized that I could not even begin to discuss thoroughly the portraits of Christ in the first book of the Bible alone, the book of Genesis.

After many years of Bible study, I was amazed at the volume of material and subject matter in the book of Genesis alone, which was the revelation of the Lord Jesus Christ. The last book of the Bible opens with ‘the Revelation of Jesus Christ,’ and this may well be taken to be the title of the entire Bible, from the very first verse of Genesis, chapter one, until the close of the book of Revelation. It is one continuous, progressive revelation concerning the Altogether Lovely One, the Son of God, and the Son of Man.”

Fundamentals of Types

A basic, fundamental rule to remember about types is the rule of “first mention.” The first time a type is recorded in Scripture the pattern is set. Once the pattern is set, no change can ever occur. Later types will add information and cast additional light on the original type, but the original was set perfect at the beginning and remains unchanged throughout Scripture.

Another fundamental rule to remember about types is in the area of “doctrine.” It is often taught that types are given merely for illustrations, and doctrine cannot be taught from types. Suffice it to say, types are far more than mere illustrations, and in the area of doctrine it would be well to ask a question, followed by a statement: “Who said doctrine cannot be taught from types? Certainly not the Scriptures!”

(“Doctrine” and “teaching” are translations of noun and verb forms of the same word in the Greek text — didaskalia and didasko. “Teaching” is “doctrine”; “doctrine” is “teaching.” And if “teaching” cannot be drawn from the types, of what value are the types?

One overall thought though should suffice to quell any ideology that doctrine/teaching cannot be drawn from the types: Who made [designed] the type? And who made [designed] the antitype?

Doctrine/teaching can be drawn from either or from both together. Because of the very nature of the origin of both — through God’s sovereign control of all things — there can be absolutely no difference between the two in this respect. Both could only have been designed and put together with the same perfection that exists within the Godhead.

The types form a part of the Word that was made Flesh. To see imperfection in the types is to see imperfection in the Word made Flesh; to see perfection in the Word made Flesh is to see perfection in the types.)

Types and antitypes are exact replicas of one another. The antitype is an exact imprint or duplicate of the type. The tabernacle was formed in exact detail, in every respect, to an existing tabernacle in heaven, “according to the pattern [Greek: tupos]” given to Moses in the mount (Hebrews 8:5). The “print [Greek: tupos] of the nails” in the hands of Christ were exact imprints of the nails that had been driven into His hands (John 20:25). The truth about biblical doctrine/teaching and types is that since the antitype is an exact imprint or duplicate of the type, doctrine/teaching can be derived from either. No distinction, one from the other, can be made in this respect.

Another fundamental rule to remember is that types, contrary to common belief, “DO NOT break down.” To say that types break down is to say that types are imperfect. God established the types, and He established these types perfectly. Types break down only in the minds of finite man. If a man knew all there were to know about any particular type, that type could be followed to its nth degree and never break down.

NOTHING happened in a haphazard manner in the Old Testament. EVERYTHING occurred according to a divine plan, established before the creation of the heavens and the earth (Hebrews 1:3; Ephesians 3:11). And events throughout the Old Testament happened as “types” in order that God might have these events and experiences of individuals to draw upon, allowing the Spirit of God to use these events and experiences to instruct Christians in the deep things of God.

“Types are as accurate as mathematics.” ~F. B. Meyer

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Chapter One

Adam and Eve

Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned.

For until the law sin was in the world, but sin is not imputed when there is no law.

Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. (Romans 5:12-14)

The account of Adam and Eve in Genesis 1-3 provides not only the one true account of man’s beginning, but this account also provides the original type of Christ and His bride. God has interwoven great spiritual lessons into the account of man’s historic beginning, reflecting upon the person and work of His Son.

Adam was the first man upon the earth. He was also a type of Christ, the second Man, the last Adam (1 Corinthians 15:45-47). The experiences of Adam and Eve prefigure the experiences of Christ and His bride. The basic principles relating to the formation of the bride and the redemptive work of the Son in relation to the bride are set forth in these chapters and remain unchanged throughout Scripture.

Formation of the Bride

So God created man in His own image; in the image of God He created him; male and female He created them.

And the LORD God said, “It is not good that man should be alone; I will make him a helper comparable to him.”

And the LORD God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place.

Then the rib that the LORD God had taken from man He made into a woman, and He brought her to the man. (Genesis 1:27; 2:18, 21-22)

1) Out of the Body

Eve was created in Adam at the very beginning, but was not brought into existence as a separate entity until a later point in time. Adam was put to sleep, his side opened, and from this opened side God took one of his ribs and formed Eve. Eve was taken out of Adam and then presented back to Adam for a “helper.” Eve was a part of the very being of Adam; and, resultantly, separate from Eve, Adam was incomplete. In this respect, Eve, being presented back to Adam for a “helper,” completed Adam and provided completeness for Eve as well. And, in the highest sense, God looked upon the existing union as “one flesh” (Genesis 2:21-24).

The bride of Christ has existed in the Son from eternity. The bride’s existence and salvation date from “before the foundation of the world” (Ephesians 1:4; Revelation 13:8). The bride, however, could not be brought into existence as a separate entity until after the Son had been put to sleep and His side opened.

This occurred at Calvary. The Son was put to sleep (the Son died), and His side was opened. And “blood” and “water” flowed forth out of this opened side — the two elements necessary to bring into existence the bride, separate from the body, but still part of the body (John 19:34).

Once the complete, redeemed bride has been brought into existence through the means that God has provided, the bride will be presented back to the Son, completing the Son and providing completeness for the bride as well (Hebrews 2:10). And, in the highest sense, God will look upon the existing union as “one flesh” (Ephesians 5:26-32).

God’s past work having to do with bringing Eve into existence and His present work (to be completed in the future) having to do with bringing His Son’s bride into existence must be studied in the light of one another. In Genesis 2:22 God took a rib from Adam’s side and “made into a woman.” The Hebrew word translated “made” in this verse is banah, which means, “to build.” As previously seen, Eve was created in Adam at the beginning, later taken out of Adam, built into a bride, and then presented back to Adam.

In Matthew 16:18 Christ said, “. . . on this rock I will build My Church.” The Church (in the sense in which the word is used in Matthew 16:18), created in Christ from eternity, is presently being called out of the body and built into a bride. And the time when this process will be completed and the bride presented back to the Son lies in the future.

(The word “Church” comes from a compound Greek word [ekklesia], which means, “called out” [ek, ‘out’; klesis, ‘to call’] And this word is used in the New Testament more than one way. It is used during the present dispensation relative to all of the saved [e.g., Revelation 2; 3], for the bride has yet to be singled out and set apart from the remainder of the saved.

That is to say, the bride, though presently being “called out” of the “called,” has yet to be set apart as a separate entity. However, looking beyond this present dispensation [following that time when the bride will have been set apart in the preceding manner], the use of the word ekklesia becomes more restrictive in the way that the matter is looked upon in the New Testament [cf. Hebrews 12:23].

Referring to time beyond the present dispensation, the word ekklesia is used relative to those who will be placed as firstborn sons, adopted [“adoption” (Greek: huiothesia) means son-placing] — placed in a position to rule and to reign [adopted into, placed in a “firstborn” position]. Within the human realm, firstborn sons alone can rule [for more information on the preceding, refer to the author’s book, in this site, God’s Firstborn Sons BOOK].

And these sons, looked upon in another respect, will rule as consort queen with God’s Son, Jesus. These will be the ones who, in accord with Genesis chapter two, will be removed from Christ’s body, forming the bride of the second Man, the last Adam.

The “called out” being removed from the “called” comprises that which is in view through Paul’s reference to an “out-resurrection” in Philippians 3:11 [“resurrection,” KJV; Greek: exanastasis, “out-resurrection”]. The word exanastasis is a compound Greek word that literally means “to stand up out of.” The word has to do with a smaller group standing up out of a larger group — the “called out” being removed from the “called.” And this will result from issues and determinations emanating from the judgment seat.

Remaining within the future scope of the matter and the exact meaning of the word ekklesia [called out], the clear teaching of Scripture attests to the fact that those who will form the Church in that coming day are not those presently being removed from the world. Those taken from the world are the “called.” All Christians are “called,” removed from the world. But not all Christians will be among the “called out,” which will be taken from the called, the saved, the body, forming the Church as it will be viewed yet future.

In the preceding respect, the Church in that coming day will be the body of Christ [cf. Colossians 1:18] in the same sense that Eve was the body of Adam. She was bone of his bones, and flesh of his flesh [Genesis 2:23]. ALL of Eve was of Adam’s body, but she was not ALL of Adam’s body. “For we are members of His body, of His flesh and of His bones” [Ephesians 5:30]. ALL of the bride will be of Christ’s body, but not ALL of His body.

For additional information on both the out-resurrection and the called and the called out, refer to, in this site, The Tree of Life and The Out-Resurrection and The Tree of Life.)

Thus, contrary to that which is commonly believed and taught in Christendom, the bride — in either the type or the antitype — does not constitute all of the body. Just as Eve was taken out of Adam’s body, the bride of Christ will be taken out of the Son’s body. The entire body over which He is the Head consists of all the saved during this present dispensation. But the bride consists of a smaller group that is presently being called out of the larger group, i.e., called out of the body.

All of the saved are “called” and form part of the body, but only the “called out” — those to be taken out of the body — will form the bride of Christ. The bride will be a selection out of a selection: “For many are called, but few are chosen [lit., ‘few are called out’]” (Matthew 22:14). The type has been set, and the antitype MUST follow the type in exact detail.

Note that man had no part in God’s work surrounding the formation of Eve — from the time of her creation in Adam, to the time when she was presented back to Adam. Nor can man have a part in the formation of the Son’s bride. It was Christ, not man, who said, “. . . I WILL BUILD My Church.”

2) Blood and Water

The two elements from the opened side of Christ, necessary to bring into existence the bride, are “blood” and “water.” The correct order is — as in Scripture — blood first, and then water.

To correctly understand the place of both blood and water in the formation of the bride, a person must again look to Old Testament typology. Worship in Israel centered on the tabernacle, and later the temple. Blood sacrifices to atone for sin took place at the brazen altar in the courtyard, and priests from the tribe of Levi ministered on behalf of Israelites for whom blood sacrifices had been offered.

The priests ministered between the brazen altar and the Holy Place. Between these two points lay the brazen laver filled with water. The priests’ hands and feet became defiled as they ministered in the courtyard, and they had to wash these parts of their bodies on their journey toward the Holy Place. And blood at the brazen altar and water at the brazen laver constituted the two elements that the priests had to avail themselves of BEFORE they could enter into the Holy Place.

In this same respect, in the antitype, Christians themselves are priests today (1 Peter 2:9-10). Christians, as the Old Testament priests, have direct access to that typified by the blood shed at the brazen altar, the water at the brazen laver, and entrance into the Holy Place.

And moving the present priesthood of Christians into the Messianic Era, Christians occupying positions with Christ will, in that day, constitute a kingdom of priests, or individually, king-priests (Revelation 1:6; 5:10). And this kingdom of priests, these king-priests, will then rule the earth with the great King-Priest after the order of Melchizedek (Hebrews 6:18-20).

The blood of Christ has been shed, and through this shed blood we presently possess eternal salvation. An individual, having appropriated the blood shed at the brazen altar (pointing to Christ’s finished work at Calvary), is in a position to approach the Holy Place and have fellowship with the Father in the Holy of Holies through the rent Veil, through the “one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5; Hebrews 10:19). But the brazen laver filled with water stands in his path. The water speaks of continual cleansing from the defilement of this world after an individual has been saved through a Sacrifice typified by the sacrifices occurring at the brazen altar. And this continual cleansing is effected through Christ’s high priestly ministry on the basis of His shed blood presently on the mercy seat in the tabernacle in heaven.

The Christian though must allow Christ to cleanse him from accrued defilement. The Christian must act himself if cleansing is to occur.

In the ministry of the priests in Israel in the Old Testament, water was present in the laver in the courtyard of the tabernacle, but a priest had to act himself. He, as an individual, had to wash his hands and his feet. Then the entire matter of sin among the people of God was dealt with in relation to blood on the mercy seat in the Holy of Holies once a year.

Viewing both aspects of the typology seen in the priestly ministry surrounding the tabernacle in this respect (priestly ministry surrounding both the laver and the mercy seat, following the offering of a blood sacrifice at the brazen laver), continual cleansing seen at the laver is effected through Christ’s present work as High Priest in the heavenly sanctuary; and He performs this work in a continuous manner on the basis of His shed blood on the mercy seat. But, just as a priest in Israel had to act himself (he had to wash his hands and feet at the laver), so does the Christian have to act himself. The Christian himself has to confess his sins (1 John 1:6-2:2).

The necessity of cleansing for the bride after this fashion, taught in spiritual lessons drawn from the tabernacle, is vividly set forth in the words of Jesus to Peter in John 13:8-10:

Peter said to Him [Jesus], “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.”

Simon Peter said to Him, “Lord, not my feet only, but also my hands and my head!”

Jesus said to him, “He who is bathed needs only to wash his feet, but is completely clean . . . .”

In the Greek text there are two different words translated “wash” in these verses — nipto and louo. Nipto means to wash a part of the body; and louo means to wash the entire body. The word nipto (partial washing, a part of the body) is used in verse eight, and both words are used in verse ten. The first word in verse ten is louo (complete washing, all of the body), and the second word is nipto (partial washing, part of the body).

In verse eight, Jesus told Peter that apart from parts of the body being washed, Peter could have no part WITH Him. Peter’s response in verse nine indicates that he did not yet understand the significance of this partial washing. Peter, desiring to assure himself of having a part WITH Christ, requested more than a washing of part of his body. Peter requested that his complete body be washed.

However, Jesus told Peter that the one who had been completely washed (louo) needed only a partial washing (nipto). Peter had been completely cleansed once — a one-time event that could never be changed, altered, or repeated. But living in a body of death in this present world, Peter would become defiled over and over, requiring continual partial cleansings. And apart from these partial cleansings, Peter could have no part WITH Christ.

Christians have been completely washed once. This cleansing can never be changed, altered, or repeated. However, just as the priests in the Old Testament ministering between the brazen altar and the Holy Place continually became defiled and had to wash their hands and feet at the brazen laver, the priests in the New Testament (Christians) continually become defiled in their present pilgrim walk, and must, time after time, avail themselves of cleansing through the antitype of the cleansing provided by water in the laver before they can enter into the Holy Place and have fellowship “with the Father, and with His Son Jesus Christ” (1 John 1:3-2:2).

Christians are IN Christ, eternally safe and secure because of a complete cleansing (louo). But apart from partial cleansings (nipto) from the defilement of this world through confession of sin, Christians cannot have a part WITH Christ.

The truths taught by Christ through washing the disciples’ feet are the same truths taught by the blood and water flowing from the opened side of Christ. The blood alone is sufficient to place one IN Christ, but the water is also required if one is to have a part WITH Christ. Both elements are necessary to bring the bride into existence, who is to be taken out of the body.

Fall and Redemption of the Bride

For Adam was formed first, then Eve.

And Adam was not deceived, but the woman being deceived, fell into transgression. (1 Timothy 2:13-14).

1) Satan’s Method

In the Genesis account of the fall (Genesis 3), Satan entered into the serpent of the field and approached Eve with the question, “Has God indeed said, ‘You shall not eat of every tree of the garden’ (Genesis 3:1b)?” Satan, in order to bring about the fall of Adam, approached Eve and dealt with her on the basis of that which God had said. Eve’s response and Satan’s action following her response are quite revealing. In answering Satan, Eve not only altered but also added to the Word of God. Satan then cast doubt on the veracity of God’s Word, resulting in Eve’s sin, and the subsequent fall of Adam as the federal head of the new creation (Genesis 3:2-6).

This is the first mention of Satan in Scripture, and several things stand out prominently in this first-mention account surrounding satanic activity: Satan’s ways are subtle, and he uses the Word of God; and, according to the rule of first-mention in Scripture, Satan’s methods can only remain unchanged throughout all of subsequent Scripture.

Satan has appeared down through the years as an “angel of light,” and his ministers appear as “ministers of righteousness” (2 Corinthians 11:14-15). His primary attack has always been against the people of God, through the Word of God. Thus, it is vitally important that Christians not only know exactly what God has said in His Word, but also know that God has spoken with finality.

The final court of appeals must always be the Word of God, never man’s reasoning or interpretation.

Adam was brought into existence to have dominion over the earth (Genesis 1:26-28). This was the dominion that Satan possessed (Ezekiel 28:14; Luke 4:5-6). Satan knew that the supplanter (Adam) was on the scene; and in order to retain his position as the earth’s ruler, he knew that Adam, through sin, must be disqualified.

Satan, however, did not approach Adam directly. Instead, knowing the position that Eve occupied in relation to Adam (a part of Adam’s very being), Satan approached and deceived Eve. Then, Eve’s sin placed Adam in the peculiar position of having no choice other than to also partake of the forbidden fruit.

God had given Adam three commands:

1) Of every tree of the garden you may freely eat. (Genesis 2:16b)

2) but of the tree of the knowledge of good and evil you shall not eat. (Genesis 2:17a)

3) Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh. (Genesis 2:24)

In Genesis 2:16-17, God’s commands allowed man to eat of every tree in the garden except the tree of the knowledge of good and evil. Among the trees provided for food was the tree of life, which had to do with “life” in relation to the purpose for man’s creation, not with natural life.

Man existed in a sinless, undying state prior to the fall. And in this condition, man, naturally, had no need for fruit from a tree to prolong his life. Thus, the tree of life could have had nothing to do with the longevity of natural life before the fall.

A tree can bring forth only “according to its kind” (Genesis 1:11), and this can never be changed or altered. A tree providing fruit for one purpose before the fall could not provide fruit for another purpose following the fall. The tree of life, in keeping with the purpose for man’s creation, could only have had to do with “life” in relation to regality (something clearly seen in related Scripture), not in relation to natural life. Nor could this tree perpetuate natural life following the fall, for, again, a tree can only bring forth “according to its kind.” Rather, the fruit from this tree, contextually, had to do with regality. As seen from related Scripture, fruit from this tree would have provided the wisdom and knowledge for man to rule and reign.

(For Appendixes of The Bride in Genesis BOOK in this site, reference The Tree of Life and The Out-Resurrection and The Tree of Life for a detailed exposition of the purpose for the tree of life and why it was absolutely necessary for Adam not only to eat of this tree but to eat of this tree as a complete being [Adam, with Eve] if he was to fulfill God’s purpose for his creation.

Understanding God’s purpose for the tree of life is intimately connected with understanding a number of things dealt with at the very outset of Scripture. It is intimately connected with understanding the purpose for man’s creation, that which Adam did following Eve partaking of the forbidden fruit, the purpose for man’s redemption, and that which lies out in the future for man.)

Following the fall, man was barred from the tree of life, for eating of this tree at that time could have provided him, not with longevity of natural life, but with the wisdom and knowledge to do something (rule and reign) that he was no longer in a position to do. It would have allowed man to live in a realm where he was no longer in a position to live.

In this light, in reality, man’s initial act resulting in the fall, which became sin following the fall, was his failure to eat of the tree of life, as God had previously commanded. Had Adam eaten of this tree before the fall, the only logical conclusion that follows is that the fall would not have occurred (else man would have found himself occupying the same position as Satan — a realm in which he was no longer in a position to occupy, ruling and reigning over the earth in a fallen condition).

2) God’s Provision

In Genesis 2:24 God told Adam to cleave to his wife. Once Eve had disobeyed God by partaking of the forbidden fruit, Adam was then in no position to eat of the tree of life. A part of his very being, Eve, who was bone of his bones and flesh of his flesh (Genesis 2:23), had eaten of the forbidden fruit and was in a fallen state.

Eve in her fallen state was no longer in a position to eat of the tree of life. Even though Adam hadn’t sinned, he was incomplete without Eve, who had sinned. Thus, Adam, being incomplete without Eve, could not now eat of the tree of life. Neither Adam nor Eve could eat of the tree of life after Eve had partaken of the forbidden fruit. Adam, in order to one day eat of the tree of life as a complete being, had no choice other than to cleave to his wife by also partaking of the fruit from the tree of the knowledge of good and evil.

Once Adam had partaken of the forbidden fruit, the complete being of Adam became in a fallen state. This is the point where the fall actually occurred — the federal head of the new creation himself partaking of the forbidden fruit. And that which Adam did was the only possible course of action for him to take in order to bring about Eve’s redemption, allowing Adam, as a complete being (Adam, with Eve), to one day find himself in a position to eat of the tree of life.

Adam was NOT deceived, but sinned with full knowledge of that which he was doing (1 Timothy 2:14). God then provided a blood sacrifice and clothed Adam and Eve with coats of skins (Genesis 3:21).

And the subsequent removal of man from the garden in Eden was not God’s judgment upon man for his sin. This removal was to prevent man from eating of the tree of life, something that he was no longer in a position to do (Genesis 3:22-24).

(Note that man, in his unfallen state, may very well have possessed mental capabilities far beyond that which man, in his fallen condition, is able to possess today. This would provide the answer concerning how Adam was able to reason all of this out after the manner evident in the account, seen through comparing Scripture with Scripture.)

The original type of Christ’s redemptive work on behalf of His bride has forever been set forth in the act of Adam after Eve had sinned.

The first Adam found his bride in a fallen state. He then partook of sin to bring about Eve’s redemption, in order that both might one day be able to eat of the tree of life together and realize that which is involved through eating fruit from this tree.

The last Adam, likewise, found His bride in a fallen state. He who knew no sin was then made “sin for us that we might become the righteousness of God in Him.” (2 Corinthians 5:21). The “LORD has laid on Him the iniquity of us all” (Isaiah 53:6). He “bore our sins in His own body on the tree” (1 Peter 2:24). Jesus was made sin to redeem His bride in order that both might one day be able to eat of the tree of life together and realize that which is involved through eating fruit from this tree.

In the first three chapters of Genesis, both the purpose and means of our salvation are set forth.

The first Adam was created to rule the earth, and Eve was removed from his body to rule as consort queen with him. But Adam, through an encounter with Satan, resulting in the fall, forfeited his right to rule the earth.

Then, the last Adam, through an encounter with Satan (Matthew 4:1-11), has shown Himself fully qualified to rule the earth; and through His subsequent finished word on Calvary (John 19:30), He has also provided a means of redemption for that which the first Adam forfeited in the fall. And the last Adam, as the first Adam, will have a bride taken from His body, who will rule the earth as consort queen with Him.

“The secret of Adam is the secret of the Messiah . . . As the first man was the one that sinned, so shall the Messiah be the one to do sin away.” — A Jewish Rabbi of antiquity

(Redemption, provided through or because of Christ’s finished work at Calvary, involves far more than man’s eternal salvation. It involves [allows for] the redemption of the forfeited inheritance, the earth, yet future; and it involves [allows for] the redemption of the bride, which will occur at the same time as the redemption of the forfeited inheritance.

For information on the redemption of the forfeited inheritance and the redemption of the bride, refer to the author’s books, The Time of the End BOOK, Chapters 8, 9, 19, and Mysteries of the Kingdom BOOK, chapters 8, 10, 11, both in this website.)

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Chapter Two

Isaac and Rebekah

Now Abraham was old, well advanced in age; and the LORD had blessed Abraham in all things.

So Abraham said to the oldest servant of his house, who ruled over all that he had, “Please, put your hand under my thigh,

and I will make you swear by the LORD, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell;

but you shall go to my country and to my family, and take a wife for my son Isaac.” . . .

So the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.

Then the servant took ten of his master's camels and departed, for all his master's goods were in his hand. And he arose and went to Mesopotamia, to the city of Nahor. (Genesis 24:1-4, 9-10)

There are five chapters in the book of Genesis (Genesis 21-25) that foreshadow in type the complete history of Israel and the Church, from the birth of Israel’s Messiah to that future time when Israel’s Messiah returns and restores the kingdom to the nation.

Within that which is revealed in these five chapters, following the crucifixion of the nation’s Messiah, Israel is set aside (Genesis 22; 23). Then, with the nation set aside, God, in the antitype of that which is seen in Genesis 24, sends the Holy Spirit into the world to procure a bride for His Son.

And once the bride has been procured, the bride is removed. Israel is then brought back into the picture, with the nation being restored as the wife of Jehovah and the Millennial Kingdom being ushered in (chapter 25).

The Dispensational Framework of Genesis 21-25

In Hebrews 11:17-19, recounting events in Genesis 22:1-14 (the offering of Isaac), Abraham is said to have received his son in a “figurative sense” (Genesis 22:19). And these verses reflect back upon this whole panorama of events — Abraham offering his son on a particular mountain in the land of Moriah, with a ram dying in the stead of his son (the son looked upon as dead [having died in a substitute — in the ram; Genesis 22:13]). And it was immediately following these events that Abraham received his son in a “figurative sense” (the son alive on the third day [pointing to resurrection on the third day; Genesis 22:4]).

The Greek word translated “figurative sense” (NKJV or as in the KJV: “figure”) in Hebrews 11:19 is parabole in the Greek text, the word from which we derive our English word “parable,” which is simply an Anglicized form of the Greek word. The word parabole is a compound word meaning “to cast alongside” (para, “alongside”; and bole, “to cast”). A “parable,” defined from the meaning of the word itself, is simply one truth placed alongside of a previous truth to help explain the previous truth.

Thus, Abraham receiving his son in the manner seen at the conclusion of the account in Genesis 22:1-14 is associated in Hebrews 11:19 with God’s provision of additional truth, reflecting back on previous truth. Abraham’s actions form one truth reflecting back on previous truth, given to help explain the previous truth (by providing additional light). And the previous truth would take one all the way back to that which began to be revealed in the opening chapters of Genesis, forming types of the future work of the Son at Calvary (ref., Chapter 1 in this book).

As well, the word parabole in Hebrews 11:19 is used in a similar respect to the way that the Greek word tupos (type) is used. Abraham receiving his son in (in the form of) a parable (God placing subsequent truth alongside previous truth) formed a subsequent type to previous types seen in the opening chapters of Genesis, providing additional light upon the subject.

(The words tupos [type] and parabole [parable] were both used earlier in Hebrews, referring to the tabernacle [in Hebrews 8:5 (tupos, translated “pattern,” KJV/NKJV) and in Hebrews 9:9 (parabole, translated “figure,” KJV; and “symbolic,” NKJV)]. In this respect, the word parabole in Hebrews 9:9; 11:19 would not only have to do with truth placed alongside of previous truth but, as well, with truth placed alongside of that which the type foreshadowed — future truth.

Abraham receiving his son in a parable would be truth placed alongside that which would occur 2,000 years in the future — the Father receiving His Son in exactly the same manner in the antitype. Thus, tupos and parabole become somewhat interchangeable words in this account [as well as the use of the two words earlier relative to the tabernacle].)

It then follows in these five chapters (Genesis 21-25) that “Abraham” is a type of God the Father, “Isaac” a type of God the Son, and Abraham’s two wives (“Sarah” in Genesis 23, and “Keturah” in Genesis 25) are types of Israel, the wife of Jehovah. Then, Abraham sending his “servant” into Mesopotamia to procure a bride for his son between the time Sarah dies and the time he marries Keturah could point to only one thing — God sending the Holy Spirit into the world to procure a bride for His Son between the time Israel is set aside and the time Israel is restored. Thus, one can immediately see that there is a God-provided, dispensational framework of events in these five chapters.

1) The Birth of Isaac (Genesis 21)

Isaac was born in a supernatural manner at a set time. Sarah was barren and beyond the age of childbearing, but God intervened, returned to Sarah “according to the time of life,” and “Sarah conceived and bore Abraham a son in his old age, at the set time of which God had spoken to him.” (Genesis 17:1-7, 16-21; 18:10-14; 21:1-7).

The birth of Christ occurred in a supernatural manner at a set time (Galatians 4:4). Israel, as Sarah, was barren (Matthew 21:19); but, through a supernatural work, as seen in the type, Israel brought forth God’s Son. God Himself became flesh in the person of His Son — the God-Man (John 1:14).

“Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit” (Matthew 1:18).

2) The Offering of Isaac (Genesis 22)

Years later, God instructed Abraham to offer his son for a burnt-offering upon a particular mountain in the land of Moriah. After Abraham and Isaac were on the mountain, God provided a substitute to die in Isaac’s stead. Isaac paid the penalty for sin through a ram slain in his stead — a substitutionary atonement (Genesis 22:13). Then, resurrection is seen through Abraham receiving his son on the third day in a parable (Genesis 22:4), reflecting back on previous types but also pointing forward to the resurrection of God’s Son in the antitype on the third day.

God offered His Son at Calvary on a particular mountain in the land of Moriah. And God’s Son may very well have died on the exact spot that Abraham offered his son. God, 2,000 years earlier, in the type, was very particular about the place in which Abraham was to offer his son; and this place was afterwards called “Jehovah-jireh,” meaning, “In the mount of the Lord it shall be seen (KJV) [lit., ‘In the Mount of The LORD it shall be provided’ (NKJV)]” (cf. Genesis 22:2, 14).

A substitutionary atonement for man was provided at Calvary. God Himself in the person of His Son — the Passover Lamb — paid the penalty for sin. God purchased man’s salvation with His own blood (Acts 20:28). The Jewish Passover, 33 A.D., was the day God died — to be raised from the dead on the third day (Genesis 22:4; Luke 24:21).

3) The Death of Sarah (Genesis 23)

Following the offering of Isaac, the wife of Abraham, Sarah, died. This can only point to that which occurred following the offering of Jesus. It was at this time that the wife of God the Father, Israel (a divorced wife, awaiting restoration), was set aside for a revealed time and purpose.

4) The Bride for Isaac (Genesis 24)

Following the death of Sarah, Abraham sent his eldest servant into Mesopotamia to procure a bride for Isaac. This can only point to that which occurred following the setting aside of Israel — God the Father then sent the Holy Spirit into the world to procure a bride for His Son.

After Abraham’s servant had procured the bride, he removed the bride from Mesopotamia and returned to Abraham’s home with the bride. This can only point to that which the Holy Spirit will do after He has procured the bride. The Holy Spirit will then remove the bride from the world and return to the Father’s home with the bride.

5) The Remarriage of Abraham (Genesis 25)

Following the completion of the servant’s mission in Mesopotamia, Abraham again took a wife, Keturah. Abraham’s previous wife, Sarah, had been barren in childbearing; but Keturah was very fruitful.

This can only point to that which will occur relative to God and Israel after the Holy Spirit completes His mission in the world. God, following this time, will again take Israel unto Himself as His wife. Israel today is the adulterous, divorced wife of Jehovah. But in that future day, following Israel’s repentance, the nation will be cleansed of her harlotry. And, as Abraham married Keturah following the procurement of a bride for his son, God will remarry Israel following the procurement of a bride for His Son. Then, as Keturah was very fruitful where Sarah was barren (Genesis 16:1; 25:2), restored Israel will be very fruitful where the nation in the past was barren (Jonah 1:1ff; 3:1ff).

Scope of Genesis 24

With the complete picture before us concerning events both before and after the bride has been called out, one can immediately see the proper time in which events surrounding the procurement of a bride for God’s Son occur. According to the type, they must occur during the present dispensation, while Israel is set aside.

The journey of Abraham’s servant into the far country and his search for and procurement of a bride for Isaac will form the material for the remainder of this chapter.

1) Old Age of Abraham (Genesis 24:1)

This typifies the eternity of God. God’s plans and purposes date from eternity (Acts 15:18). The bride was chosen in the Son from “before the foundation of the world” (Ephesians 1:4). As Eve was created in Adam at the beginning, but not removed as a separate entity until Adam was put to sleep and his side opened, thus it is with the bride of Christ. The bride was created in the last Adam from eternity, but could not be removed as a separate entity until Christ had been crucified and His side opened, from whence blood and water flowed forth — the two elements necessary to bring the bride into existence (ref. Chapter 1 in this book).

2) Servant of Abraham (Genesis 24:2)

The eldest servant of Abraham is not named in Genesis 24. Though some individuals attempt to identify this servant with a previously named servant in Genesis 15:2 — “Eliezer of Damascus” — his identity in chapter twenty-four is unrevealed and unknown. About fifty years had elapsed between the events in chapters fifteen and twenty-four, and the two servants mentioned may or may not be the same person.

The servant, typifying the Holy Spirit, was sent into Mesopotamia for a specific purpose, given in the chapter. He was sent into Mesopotamia to search for and procure a bride for Abraham’s son. And the purpose for the Holy Spirit being sent into the world in the antitype must be exactly the same — to search for and procure a bride for God’s Son.

3) Covenant with Abraham (Genesis 24:2-9, 37)

Before Abraham’s servant traveled to Mesopotamia to search for and procure a bride for his master’s son, Abraham made the servant swear “by the LORD, the God of heaven and the God of the earth", that he would take a wife for his son only from among his own kindred, in his own country (Genesis 24:3-4).

The servant left Abraham’s house to go into Mesopotamia with the specific instructions that the bride for Isaac was to be taken only from the family of Abraham. The bride would be removed from the family (called out of the family) and constitute only a small part of the family.

In like fashion, remaining completely within that which is revealed in the type, the Holy Spirit presently in the world searching for a bride for God’s Son would have to be conducting this search under the same instructions seen in the type. The Spirit presently in the world, searching for the bride, of necessity, would have to be conducting this search under a single, direct command from the Father: The bride for God’s Son must be taken only from among members of the family, from among the saved.

The type in Genesis 24 requires that the bride be called out of the called, called out of the saved, not called out of the unsaved (represented by the Canaanite in the type). And this is in complete accord with the previous type, where Adam’s bride was removed from his body (Genesis 2).

(Genesis chapter twenty-four provides a good illustration of how a subsequent type will shed additional light on a previous type [Genesis 2] while remaining in complete agreement, in every detail, with the previous type.)

Abraham’s son was not to be brought into Mesopotamia again (Genesis 24:6). And the task of procuring the bride was left entirely to Abraham’s servant, who was sent into Mesopotamia alone. In like manner, God’s Son is not to be brought into the world again; and the work of procuring the bride has been left entirely to the Holy Spirit, who was sent into the world alone. Christ died ONCE to pay the ransom for the bride — His own blood. And the Son, as Isaac, remains at home with the Father while the Holy Spirit, as Abraham’s servant, searches for and procures the bride in the world.

(There are two main realms in which the Spirit works in the world today — breathing life into the one who has no life [the salvation of the unsaved], and the search for a bride for God’s Son [which has to do with a work among the saved, a work among those in whom He had previously breathed life]. And the latter, the search for a bride for God’s Son, occurring among the saved alone, has to do with the saving of the soul.

The Spirit was already in the world to do a work among the unsaved [and had been since that seen in Genesis 1:2b ff], but the Spirit is also seen being sent into the world at the beginning of this present dispensation to search for and procure a bride for God’s Son [Acts 2:1ff].)

4) Possessions of Abraham (Genesis 24:10)

Abraham’s servant took ten camels laden with his master’s goods and departed into Mesopotamia. “Ten” in Scripture is the number of ordinal completion. “Ten camels” were required because ALL of the master’s goods were in his hands.

The Holy Spirit presently in the world has in His possession ALL of the Master’s goods, which are to be found in the Word of God alone. The Holy Spirit — the One who gave this Word, the One in possession of these goods — is the only One who can, and will, reveal them to the prospective bride.

And it should go without saying that any Christian who reads and studies God’s revelation MUST do so under the leadership of the Holy Spirit, who both gave and reveals the Word. The Bible remains a closed book to all others.

5) Divine Intervention in the Search (Genesis 24:11-15, 40)

It was God who brought about the meeting of Abraham’s servant and Rebekah. As Abraham’s servant stood by a particular well of water, Rebekah approached to draw water from the well. Every aspect of the search for the bride is marked by divine intervention and fraught with spiritual significance.

The Holy Spirit is in the world today standing by a particular Well of Water (a type of the Word of God; cf. Isaiah 12:3; 55:1). And the bride is the one who comes to the Well to draw Water.

6) Qualities of the Bride (Genesis 24:15-22)

The bride being sought by the Holy Spirit in the world today is:

a) From the Family (Genesis 24:15)

The bride is being called out of the new creation in Christ where there is neither Jew nor Gentile. Those within this new creation are referred to as both “children” and “sons” of God, awaiting the adoption into a firstborn status. They are “Abraham’s seed [by being ‘in Christ,’ who is Abraham’s Seed], and heirs according to the promise [heavenly, not earthly]” (cf. Genesis 22:17; Romans 8:17; Galatians 3:29).

b) A Virgin (Genesis 24:16)

This aspect of the bride is further illustrated in the parable of the ten virgins (Matthew 25:1-13). Many Bible students associate these ten virgins with Israel awaiting the coming of the nation’s Messiah, but such an interpretation of the passage is not biblically possible. These ten virgins are associated with the kingdom of the heavens (Matthew 25:1), which had previously been taken from Israel (Matthew 21:43).

(In reality, throughout the present dispensation, Israel occupies the place of an adulterous woman, not a virgin. And Israel will not forsake her harlotry, or be cleansed relative to her harlotry, until AFTER the nation’s Messiah returns [Hosea 2; 3; cf. Hosea 5:15-6:2].)

The ten virgins represent those to whom the offer of the kingdom of the heavens is presently being extended. They, thus, could only represent ALL of the saved (“ten,” showing ordinal completion) during the present dispensation (all of the called). And the five wise virgins, singled out from among the ten (singled out from among all of the called), would represent those who will form the bride (those called out of the called).

All ten of the virgins possessed lamps with oil (Matthew 24:1, 7-8 ASV). The request of the five foolish virgins in Matthew 25:8 should read, “Give us of your oil; for our lamps are going out” (ref., ASV, NASB95, NIV). The difference between the wise and foolish virgins lay, not in the thought that the foolish had no oil (otherwise, their lamps could not be “going out”), but in the fact that the wise virgins possessed an extra supply of oil.

“Oil” is symbolic of the Holy Spirit (Leviticus 8:10-12; 21:12; 1 Samuel 10:1, 6; 16:13). The five wise virgins possessing an extra supply of oil typify Christians possessing an extra supply of the Holy Spirit, i.e., Christians filled with the Holy Spirit; and the five foolish virgins lacking the extra supply of oil typify Christians lacking an extra supply of the Holy Spirit, i.e., Christians not filled with the Holy Spirit.

All ten of the virgins in Matthew chapter twenty-five went forth to meet the Bridegroom together — just as all Christians will go forth to meet the Bridegroom together. But only those five wise virgins with an extra supply of oil entered into the marriage festivities (Matthew 25:10). Thus, will it be in the future experience of Christians relative to being filled or not being filled with the Holy Spirit.

c) Able to Draw Water from the Well (Exodus 2:16-22)

The bride is to be taken from Christians who are able to draw from the Word of God. Not only was Isaac’s bride found by a well, but also Jacob’s bride (Genesis 29:6-10), and Moses’ bride (Exodus 2:16-21).

There is a close connection between being filled with the Spirit and dwelling deeply in the Word of God. Ephesians and Colossians are companion epistles and parallel one another in a number of places. One parallel is found by comparing Ephesians 5:18-20 with Colossians 3:16-17.

In Ephesians, Christians are told,

And do not be drunk with wine, in which is dissipation; but be filled with the Spirit,

speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord,

giving thanks always for all things to God the Father in the name of our Lord Jesus Christ” (Ephesians 5:18-20)

Then, in Colossians, Christians are told,

Let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.” (Colossians 3:16-17)

Note the contextual parallel between the command to “be filled with the Spirit” in Ephesians and the command to “let the Word of Christ dwell in you richly in all wisdom” in Colossians. The inference is clear that a Christian who is “filled with the Spirit” is one who has allowed the Word of Christ to dwell in him richly in all wisdom. And this is not simply a reference to possessing knowledge of the Word of God. Rather, it has to do with possessing knowledge of the Word of God, connected with wisdom from above. It is allowing the Word to dwell in an individual, in all wisdom, as he studies and prays over this Word under the leadership of the Holy Spirit.

The bride is to be made up of such Christians — dwelling near and drawing from the Well — who are being called out of the larger body of Christians. Christians possessing knowledge of the Word, in line with that revealed in Ephesians 5:18-20 and Colossians 3:16-17, will find themselves in a position to overcome in the present spiritual warfare (Ephesians 6:10ff). And the inverse of that would be true for Christians lacking such knowledge of the Word.

7) Riches of Abraham Revealed (Genesis 24:53)

Abraham’s servant brought forth “jewelry of silver, jewelry of gold, and clothing,” and gave them to Rebekah. And he gave also to her brother and to her mother “precious things.” The riches of the father — belonging to Isaac (Genesis 24:36) — were revealed and given to Rebekah. Some of the precious things among these riches were even distributed among other members of the family.

During the present dispensation, the Holy Spirit brings forth treasures, revealing them to the bride. These treasures are found in the Word of God, and are brought forth as the bride, under the leadership of the Holy Spirit, dwells deeply in the Word of God.

These treasures are presently being revealed to the bride (1 Corinthians 2:9-10) to show the bride that which will belong to her when she inherits with the Son in the coming age (John 16:15; Ephesians 3:6, 8; 1 Peter 1:4). And according to the type, some of the precious things belonging to the Son are even revealed to other members of the family — Christians who will not participate in the activities awaiting the bride.

If one understands the work of the Holy Spirit in the world as set forth in Genesis 24, he will have little problem with that which is erroneously being promulgated in almost the whole of Christendom relative to the work of the Holy Spirit during the present dispensation. Invariably, Christians link the Spirit’s work during the present dispensation primarily with a work surrounding the gospel of grace. Though this is a work of the Spirit during the present dispensation, it is not a work peculiar to the present dispensation; and it has absolutely nothing to do with the reason why the Spirit was sent into the world in the antitype of that which is seen in Genesis chapter twenty-four, on the day of Pentecost in 33 A.D.

The Holy Spirit has always been in the world relative to His unchanging work surrounding salvation by grace, breathing life into the one who has no life (spiritual life). This must be the case, for, according to the original type (Genesis 1:2-5), He is the One who moved/presently moves upon the ruined creation, effecting a change, with subsequent types pointing to the fact that He is the One who does a work among the unsaved, based on death and shed blood, causing the person to pass “from death to life” (cf. Genesis 2:7; Ezekiel 37:1-10; John 5:24; Ephesians 2:1, 5). And apart from this work of the Spirit, there could have been no salvation for man during prior dispensations and nor can there be salvation for man during the present dispensation.

It is only during the present dispensation — extending from Pentecost to the rapture, a 2,000-year period — that the work of the Spirit is seen in a different capacity than it is seen in any previous dispensation (though His work relative to salvation by grace remains exactly the same during the present dispensation as in any previous dispensation — breathing life into the one previously having no life, performed on the basis of death and shed blood). The Spirit is seen being sent at the beginning of this dispensation to perform a work completely peculiar to the present dispensation, which has nothing to do with salvation by grace.

Rather, the work that He was sent to perform during the present dispensation has to do solely with searching for and procuring a bride for God’s Son. And this special, particular work (e.g., Ephesians 1:13-14) should never be confused with the Spirit’s continuing work relative to salvation by grace.

Abraham’s servant was in Mesopotamia to seek a bride for Isaac. This was his mission, and nothing could turn him aside from this task. Once the prospective bride had been found, Abraham’s servant began to reveal the possessions, wealth, and glories belonging to Isaac. These had been entrusted to Abraham’s servant during the time which he was to spend in Mesopotamia searching for the bride.

In like manner, the Holy Spirit is presently in the world seeking a bride for God’s Son, Jesus. This is His mission, and nothing will turn Him aside from this task. Once a prospective member of the bride has been found, the Holy Spirit begins to reveal the possessions, wealth, and glories belonging to God’s Son. These have been entrusted by the Father to the Holy Spirit during the time when He is in the world searching for the bride.

8) Invitation to the Bride (Genesis 24:58)

After Rebekah had been shown the possessions, wealth, and glories of Isaac — which could be hers as the bride of Isaac — she was extended a simple invitation: “Will you go with this man?” Her answer was equally simple: “I will go.” Note that Rebekah did not have to go. A negative answer would not have changed her family status. But such an answer would have changed her status forever in relation to the bride and the inheritance awaiting the bride.

Likewise today, after the Holy Spirit has revealed to Christians the possession, wealth, and glories awaiting them as joint-heirs with the Son, the simple invitation is extended: “Will you go?” The Christian himself must decide whether he would be content just to be a member of the family, or whether he desires to inherit with the Son and participate in His glory. There is no force or coercion — just a simple invitation.

It is interesting to note that immediately after Rebekah made her decision to go with Abraham’s servant and be the bride of Isaac, other members of her family sought to delay her journey. It is the same among members of the family today (among other Christians today). Once a Christian decides, “I will go,” and begins to govern his life accordingly, he experiences trouble. And this trouble invariably emanates from other family members — from other Christians who have little or no appreciation of these things (cf. Matthew 13:20-21).

9) Journey toward Isaac’s Home (Genesis 24:61)

Then Rebekah and her maids arose, and they rode on the camels and followed the man. So the servant took Rebekah and departed.

The servant took Rebekah and her damsels out of the land on ten camels and journeyed toward Isaac’s home (the number of camels is not given at the time of departure but inferred from the number of camels [ten] that the servant had when he came into the land [Genesis 24:10]). “Ten” — the number of ordinal completion — signifies that ALL of the damsels went out to meet Isaac (cf. Matthew 25:1-13; Luke 19:12-24).

For Christians who have eyes to see, this hardly needs comment. The antitype is easily seen. After the Holy Spirit has procured the bride, ALL Christians (the dead raised and removed with the living) will depart this world with the Holy Spirit and journey toward the Son’s home. This will take place at the end of the present dispensation, after the Father has prospered the Holy Spirit’s journey in the far country (Genesis 24:21). After a sufficient number of Christians, necessary to occupy the positions of power and authority in the coming kingdom of Christ, have been called out — responded in a positive manner to the question, “Will you go” — The events of 1 Thessalonians 4:16-17, synonymous with that foreshadowed by Genesis 24:61, will occur.

10) Meeting of Isaac and Rebekah (Genesis 24:62-67)

Rebekah went forth toward Isaac’s home, and Isaac came forth toward Rebekah’s home. Their meeting occurred between these two places, at “evening” (Genesis 24:63). They then journeyed to Isaac’s home, where Rebekah became Isaac’s wife.

Christians and the Lord Jesus Christ will meet part way between earth and heaven, at “evening” — at the end of the present dispensation. The bride will then go with the Bridegroom to His home, where she will become His wife.

When Rebekah met Isaac, she put on her veil and was separated from the other damsels who accompanied her. When the bride meets the Bridegroom, she will put on her veil (a type of the wedding garment) and be separated from the other Christians who accompany her (cf. Matthew 22:11-14; Revelation 19:7-8).

This separation of Christians, in the antitype, will occur at the Judgment Seat of Christ. And the bride will then subsequently be allowed to “array herself in fine linen, bright and pure” (ASV) and be revealed as the prospective wife of the Lamb for all to behold (Revelation 19:7-10).

This is the time which the entire creation — presently groaning and travailing under the bondage of sin — is awaiting (Romans 8:18-23). This is the time when the true Hallelujah Chorus will be sung:

After these things I heard a loud voice of a great multitude in heaven, saying, “Alleluia! Salvation and glory and honor and power belong to the Lord our God!” . . .

Again they said, “Alleluia!” …

And the twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, “Amen! Alleluia!”

Then a voice came from the throne, saying, “Praise our God, all you His servants and those who fear Him, both small and great!”

And I heard, as it were, the voice of a great multitude, as the sound of many waters and as the sound of mighty thunderings, saying, “Alleluia! For the Lord God Omnipotent reigns!

Let us be glad and rejoice and give Him glory, for the marriage [‘marriage festivities’] of the Lamb has come . .. .” (Revelation 19:1, 3, 4-7a [3a])

(For information on the wedding festivities in Revelation 19:7-9, which immediately precede the bride becoming the Lamb’s wife, refer to the author’s book, in this site, The Time of the End BOOK, Chapter 30, “The Marriage Supper of the Lamb.”)

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Chapter Three

Jacob and Rachel

Then Isaac called Jacob and blessed him, and charged him, and said to him: “You shall not take a wife from the daughters of Canaan.

Arise, go to Padan Aram, to the house of Bethuel your mother's father; and take yourself a wife from there of the daughters of Laban your mother's brother” . . .

Then he [Jacob] dreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it.

And behold, the LORD stood above it and said: “I am the LORD God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and your descendants.

Also your descendants shall be as the dust of the earth; you shall spread abroad to the west and the east, to the north and the south; and in you and in your seed all the families of the earth shall be blessed.

Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have spoken to you.”

Then Jacob awoke from his sleep . . .

And he called the name of that place Bethel . . . . (Genesis 28:1-2, 12-16, 19a [16a])

The experiences of Jacob constitute one of the numerous dual types found throughout Scripture. That which God revealed through Jacob sets forth typical experiences of God’s two firstborn Sons — Jesus and the nation of Israel.

A primary reference associating “Jacob” with the nation of Israel can be seen through the manner in which God dealt with his descendants. Jacob’s descendants were to be multiplied as “the dust of the earth” (Genesis 28:14). And this would parallel a previous statement concerning Isaac’s descendants, which were to be multiplied “as the stars of heaven” (Genesis 26:4).

To understand that which is in view, one must go back to a prior section of Scripture where reference is made to Abraham’s descendants in relation to both heavenly and earthly realms:

blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies.

In your seed (descendants) all the nations of the earth shall be blessed, because you have obeyed My voice” (Genesis 22:17-18; cf. Genesis 14:19-20).

Abraham and his lineage were to realize both heavenly and earthly promises and blessings. And, realizing these promises and blessings, the descendants of Abraham were to “possess the gate of their enemies” in both realms.

The “gate” was where the affairs of a city were transacted in that day (e.g., Ruth 4:1ff). Individuals “possessing the gate [of a city]” would be looked upon as controlling the affairs of that city. And, reflecting back on the purpose for man’s creation in the beginning (Genesis 1:26-28), possessing the gate of the enemy in both heavenly and earthly realms for man would refer particularly to governmental control in these realms.

The reference is to a time yet future, when the Seed (descendants) of Abraham (Christ, Israel, and the Church [which will occupy the position of a third firstborn son following the adoption]) will control the affairs of state presently controlled by the enemy. The “enemy” who controls affairs in the heavenly realm is Satan and his angels; and the “enemy” who controls affairs in the earthly realm is the Gentile nations, ruling under Satan and his angels (cf. Psalm 110:1; Daniel 10:12-20; Luke 19:27; Ephesians 6:12ff; Revelation 12:7-10).

Israel during Old Testament times was made the repository for both heavenly and earthly promises and blessings, for no other seed (descendants) of Abraham (within the lineage associated with these blessings and promises [cf. Genesis 17:18, 21; 21:12]) existed at that time.

However, at Christ’s first coming, Israel rejected and forfeited the proffered heavenly sphere of the kingdom, wherein the heavenly promises and blessings lay. And after Israel had rejected and forfeited this heavenly sphere of the kingdom, God called an entirely new creation into existence, with a view to this new creation being the recipient of that which Israel had rejected (Matthew 21:33-43; 2 Corinthians 5:17; 1 Peter 2:9-10).

“Christians,” who are Abraham’s seed (descendants) by their positional standing in Christ (who is Abraham’s Seed), are now the ones in line to inherit the heavenly promises and blessings within the heavenly sphere of the kingdom that Israel rejected (Galatians 3:29; Ephesians 1:10-14). And it is among Christians, those comprising the “one new man,” the new creation “in Christ,” that the Spirit is presently conducting His search for a bride for God’s Son.

As previously seen, the bride for God’s Son must come from God’s own family (ref. Chapter 2 in this book). And God’s family in this respect can’t be a reference to Israel (for Israel, previously the wife of Jehovah, though now divorced, is destined to one day be restored [Isaiah 54:5; Jeremiah 3:14; Hosea 2:19, 20]). The bride can come only from the new creation “in Christ,” for, aside from Israel, God has no other family members on earth. And this new creation, unlike Israel, does not possess a past or future connection with God in relation to marriage (2 Corinthians 11:2; Ephesians 1:12-15; 5:21-32).

(Christ, the second Man, the last Adam, can no more rule apart from possessing a wife to rule with Him than could the first man, the first Adam have ruled in this capacity in the type.

Adam was incomplete without Eve. She was part of his very being and completed Adam [Genesis 2:23-24]. Adam could only have taken the scepter and ascended the throne as a complete being, which would have required Eve to be at his side as consort queen. And so must it be in the antitype surrounding Christ and His wife.

God established a principle concerning the matter at the time of Man’s creation — “. . . let them [the man and the woman together] have dominion” [Genesis 1:26-28]. And this principle cannot be violated. Man cannot rule this earth, fulfilling the purpose for his creation, apart from the Husband-wife relationship — whether relating to Israel or the Church.)

After the Spirit has procured the bride and after God subsequently concludes His unfinished dealings with Israel (seven years yet remain — Daniel’s unfulfilled 70th Week), that which is stated in Genesis 22:17 will then be brought to pass. The Seed (descendants) of Abraham, both heavenly and earthly, will then possess the gate of the enemy.

The Seed (descendants) of Abraham will control the affairs of state from both heavenly and earthly realms — Christ and His wife from a heavenly realm, and God and Israel from an earthly realm.

Christ and His wife will rule from the heavenly Jerusalem over the nations of the earth. Christ will be seated on His own throne, and His wife will be seated on this throne with Him as well (Revelation 2:26-27; 3:21).

On earth, Israel will be restored as the wife of Jehovah, and the theocracy will be restored to Israel. And, in keeping with the principle that God Himself set forth in the beginning, Jehovah’s wife on earth can no more rule apart from a Husband (the King [God], with His consort queen [Israel]) than can Christ’s wife rule in the heavens apart from a Husband (the King [Christ], with His consort queen [the Church]). God will have to rule on earth in the midst of Israel, within an existing Husband-wife relationship (Genesis 1:26; Joel 2:27).

God’s rule on earth in the midst of Israel though may possibly be brought to pass through His Son, who is God manifested in the flesh. The Father will turn the kingdom over to the Son, with the Son inheriting all things; and the Son will occupy a dual position in the kingdom. Not only will God’s Son be seated on His own throne in the heavens, but He will also be seated on David’s throne on the earth, in the midst of Israel (Luke 1:31-32; Revelation 3:21). He will have a dual reign in this respect and may very well be recognized as Jehovah Himself relative to the Husband-wife relationship that must exist between God and Israel in that day.

In Genesis 28, though the things promised Jacob are in connection with the earthly realm of the kingdom, Jacob, at this time, would have had just as much claim as Isaac to promises and blessings in the heavenly realm as well. The reference to heavenly for one (Isaac) and earthly for the other (Jacob) was apparently for an emphasis that God wanted to make at these two points in His Word relative to different things revealed concerning each individual, for both men could only have had an equal claim to both realms. That would be to say, God wanted to call particular attention to things concerning the heavenly realm at one point in His Word when dealing with Isaac and to things concerning the earthly realm at another point in His Word when dealing with Jacob, though both, in actuality, would pertain equally to both men.

Jacob – A Type of Israel

Jacob, like the nation of Israel, left the land covenanted to his fathers and became a merchantman and a wanderer in a strange land. But Jacob, like Israel, possessed God’s promise that in all places where he went, God would be with him and eventually restore him to his own land.

While in a strange land Jacob went to Laban, his mother’s brother, began to serve Laban, was mistreated by Laban, but became a crafty merchantman who grew wealthy at Laban’s expense.

Israel, in a strange land during the times of the Gentiles, has served Gentile causes and has been mistreated by the Gentiles. And the Jewish people, in turn, as Jacob, have become crafty merchantmen who are growing wealthy at the expense of the Gentiles.

(“Laban,” though Abraham’s kinsman [Genesis 24:15, 29], can typify the Gentiles because, as Esau, he is not part of the lineage of Abraham through Isaac, Jacob, and Jacob’s twelve sons.)

After acquiring a certain amount of wealth from Laban, Jacob expressed a desire to return to the land of his fathers (Genesis 30:25-26). But the time for his return, although near, had not arrived. God’s command for Jacob to return came only after Jacob had acquired ALL of Laban’s wealth (Genesis 31:1-3).

From Genesis 28:15 to Genesis 31:3 God did not speak to Jacob. The heavens remained closed during the entire time of Jacob’s exile. God did not speak to Jacob until it was time for him to return. Jacob then returned to Bethel (meaning, “the house of God”), the same place from which he had departed at the beginning of his exile, bearing the riches of Laban (Genesis 28:19; 31:17-18; 35:1, 8). And at Bethel the Abrahamic covenant, concerning ownership of the land, was reaffirmed to Jacob (Genesis 35:9-12).

Israel today has acquired a certain amount of wealth from the Gentiles (though far from all wealth) and is expressing a desire to return to the land. But the time for Israel’s return, although near, has not arrived. We’re still living during the Times of the Gentiles, and God has not issued the command for Israel to return.

The present return of a remnant to the land is NOT the restoration prophesied numerous times in the Old Testament and set forth in type by the experiences surrounding Jacob’s return. This return has occurred during a time when the heavens, relative to Israel, remain closed. This return (resulting from a Zionistic movement that began during the closing years of the nineteenth century) has occurred during that period depicted by Jacob’s exile, from Genesis 28:15 to Genesis 31:3.

This present return of the Jewish people has occurred during the Times of the Gentiles, during their time of exile, while the heavens remain closed, prior to their acquisition of ALL the wealth of the Gentiles, and prior to God’s command for the Jewish people to return.

Regardless of that which has occurred, that which is revealed in the Word cannot change. The Word of God clearly declares that during the entire time of Israel’s present exile, the Times of the Gentiles will continue, the heavens will remain closed, and God will not speak to Israel again until that time which is foreshadowed by Genesis 31:3 (cf. Jeremiah 30:3, 7-10, 18; 31:8-9).

God’s command for Israel to return will come only after the Times of the Gentiles has ended, only after the exile has ended, only after the heavens have once again been opened (Genesis 31:3), and only after Israel has come into possession of ALL the wealth of the Gentiles (Isaiah 60:5, 11 [“forces,” KJV, should be translated “wealth,” or “riches”; ref. ASV, NASB95, NIV, NKJV]).

Only then will God restore His people to the land; only then will the Jewish people hear God’s command to return to Bethel and hear His voice once again, reaffirming the Abrahamic covenant to them (cf. Exodus 2:23-3:10).

(The remnant of Jews presently in the land, comprised of those returning before it is time for the Jewish people to return, almost 6,000,000 strong today, will be uprooted and driven back out among the nations in the middle of the coming Tribulation. God, because of the continued disobedience of His people, over centuries of time, drove the Jewish people out among the nations for a purpose, yet to be realized — repentance. And it is out among the nations, not in the land, that God will deal with His people relative to repentance, with a view to restoration.

Refer to the author’s book, in this site, Mysteries of the Kingdom BOOK, chapter 2, “I Will Return,” for more information on this subject.)

Note God’s command to Jacob with respect to his return to the land — completely within God’s timing, not Jacob’s — and that which followed:

Then the LORD said to Jacob, “Return to the land of your fathers and to your family, and I will be with you.” (Genesis 31:3)

The land which I gave Abraham and Isaac I give to you; and to your descendants after you I give this land. (Genesis 35:12)

In complete accord with these verses — the heavens being opened again and God again speaking to Jacob — God will one day again resume His dealings with Israel. And in that coming day, the Jewish people will be commanded to return to the land of their fathers (God’s land [Joel 3:2], typified by Jacob’s return to Bethel, “the house of God”). And once back in the land, as following Jacob’s return, God will reaffirm the Abrahamic Covenant to Israel.

The Jewish people will be brought back into the land, possessing the wealth of the Gentiles (as Jacob returned to Bethel bearing Laban’s wealth). And not only will Israel possess the Gentile’s wealth, but the Gentiles will be subservient to Israel, as Israel dwells in the most valuable piece of real estate on the face of the earth (cf. Isaiah 14:1-2; 60:10-12; 61:5-6 ASV).

Once back in the land, “Jacob’s” name was changed to Israel. “Jacob” means, Supplanter; “Israel” means, a Prince with God. And Esau, whose descendants were the bitter enemies of the Israelites during the wilderness journey under Moses, was no longer Jacob’s enemy (Genesis 34-35).

In that future day when Israel returns to the land, the nation will no longer be the crafty supplanter, but will be a Prince with God. Nor will the descendants of Esau continue to be Israel’s enemy. The land of Edom, as Babylon and Egypt, will be desolated because of “the violence against the children of Judah, because they have shed innocent blood in their land” (Egypt though only for the first forty years of the Messianic Era [Isaiah 19:5-9, 22-25; Jeremiah 49:17-18; Ezekiel 29:10-15; Joel 3:19]). And any Edomites, as all other Gentiles entering the kingdom, will be subservient to Israel.

(For more information on the presently existing Middle East situation, along with God’s timing for His future restoration of the Jewish people to their land, refer to Appendixes 1 and 2 of the author’s book, in this site, The Time of the End BOOK — “The Intractable Middle East Problem,” and “The Death of the High Priest.”)

Jacob – A Type of Christ

Jacob, like Jesus, left his home and went into a far country. And Jacob in this far country is seen obtaining a bride.

(Drawing from the previous type [Isaac and Rebekah in Genesis 24], the Son was seen remaining in heaven with the Father, while the Spirit was sent into the world to procure a bride for God’s Son. Drawing from the account of Jacob and Rachel, another facet of the matter is presented. The work of the Son is seen as well. But the emphasis surrounding the Son’s role in the matter is placed upon His work leading into and surrounding Calvary, along with His work as High Priest in the heavenly sanctuary during the present dispensation.

Christ’s present work in the heavenly sanctuary is not part of the Spirit’s search for the bride on earth, though intimately associated with this search. Christ is presently providing a cleansing, on the basis of His own blood on the mercy seat in the heavenly sanctuary, for the kingdom of priests, the king-priests, about to be brought forth. And this kingdom of priests, these king-priests, would be synonymous with the bride for whom the Spirit presently searches.

Then, again, nothing has ever occurred or ever will occur apart from the Son. He, within a correct Scriptural framework of viewing matters, cannot be separated from anything that occurs — past, present, or future [cf. John 1:1-3; Colossians 1:15-18].)

Jacob’s bride, as in the previous type (Isaac’s bride in Genesis 24), was to be taken only from the family of Abraham. Jacob was specifically charged not to take a wife “of the daughters of Canaan,” exactly as Abraham had previously instructed his servant before sending him to acquire a bride for Isaac (Genesis 28:1; cf. Genesis 24:3). And, as in the experiences of Isaac and Rebekah, this once again sets forth the truth that the bride is to be taken from the family of Abraham (from the saved), not from those represented by the Canaanites (the unsaved).

Jacob met Rachel by a well of water and fell in love with her (Genesis 29:6-18). As with Rebekah, so with Rachel — the bride is taken from those who draw from the Well, from those who dwell deeply in the Word of God (ref. chapter 2 in this book).

Jacob became a servant and worked a total of fourteen years to obtain Rachel (Genesis 29:18-28). Jesus, to obtain His bride, “made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:7-8).

After completing his commitment as a servant to Laban, Jacob took Rachel and returned to his own country (Genesis 31:17). After the Lord Jesus Christ completes His commitment to the Father on behalf of His bride (servitude on earth, followed by His present high priestly ministry in heaven), Jesus will, like Jacob, take His bride to His own country — to heaven. He will meet His bride somewhere between heaven and earth and then return to heaven with His bride (Genesis 24:61-67; 1 Thessalonians 4:13-18).

Here Comes the Bride

In the record of Jacob and his experiences, we’re given an insight into certain things concerning the servitude of Christ and the marriage of the Lamb that is not found in other types of the bride in Genesis. The remainder of this chapter will center on these events.

1) Two Sevens

After Jacob had left his home in Canaan and had journeyed to Padan Aram (a district of Mesopotamia, the country where Isaac’s bride had been procured) he met and fell in love with Rachel. Jacob bargained with Laban, Rachel’s father, to serve him seven years for Rachel’s hand in marriage. Laban agreed, and Jacob rendered seven years service. At the completion of seven years, Jacob claimed his bride; but the rights of the firstborn prevailed. Rachel had an older sister named Leah, who must be given in marriage first. Jacob then found himself having to serve an additional seven years to obtain Rachel (Genesis 29:1-30).

“Seven” is one of the numbers showing completion. It signifies the completeness of that which is in view. In the type we have Jacob serving two complete periods of time to obtain Rachel. In the antitype we have Jesus also serving two complete periods of time to obtain His bride. One period was served in the office of “Prophet” during His earthly ministry, culminating in His death, burial, and resurrection. The other period is presently being served in the office of “High Priest” in heaven. This period will culminate immediately before He returns for His bride.

Jacob could not obtain Rachel at the termination of the first seven years because of the rights of primogeniture. Nor could Jesus obtain His bride at the termination of the first period of servitude because of these same rights. Israel is the firstborn, and Israel must be reckoned with first.

Jesus came to and sent His disciples only to “the lost sheep of the house of Israel” (Matthew 10:5-6; 15:24). At the termination of His first complete period of servitude, Jesus rode into Jerusalem publicly presenting Himself as Israel’s King (Matthew 21:1ff). However, Israel rejected the King and the attendant offer of the kingdom of the heavens.

The primogeniture claim held by Israel was satisfied, and the kingdom was taken from Israel (Matthew 21:43). Jesus was crucified, and, following His resurrection, He ascended into heaven. And, as Jacob, Christ is today serving an additional complete period of time to obtain His bride.

The present high priestly ministry of Christ in heaven is strictly on behalf of His bride, as Jacob’s second complete period of servitude was strictly on behalf of Rachel (though today all Christians would be included within the scope of Christ’s ministry, for the bride has yet to be singled out). Christ’s present ministry in heaven has nothing to do with either Israel or the Gentiles, as Jacob’s second period of servitude had nothing to do with anyone but Rachel. Christ is occupying the office of High Priest to effect a present cleansing for the kingdom of priests, the king-priests, which He is about to bring forth. Jews or Gentiles can participate in this cleansing only by relinquishing their national identity and becoming new creations in Christ, i.e., by becoming Christians.

2) The Wedding

In Jacob’s marriage to Leah at the termination of the first seven years, Jacob did not realize he had married the firstborn (Leah), rather than her younger sister (Rachel), until after the wedding. Man’s failure to understand how this could happen, resulting in confusion concerning the coming marriage of the Lamb, stems from the difference in Eastern marriage customs of that day and those prevailing in the Western world today.

When Jacob went to claim his bride at the completion of the first seven years, “Laban gathered together all the men of the place and made a feast” (Genesis 29:22). This is where the marriage occurred. It was a legal transaction, and only the men were present. The actual marriage transpired with the groom in one place and the bride in another.

The bride was then brought in and presented to the groom, “in the evening” (Genesis 29:23), after the marriage. She was already Jacob’s wife at this time, and the only thing that remained was for the marriage to be consummated. Thus, the reason Jacob didn’t recognize Leah at the wedding, realizing that he was marrying the wrong woman, is very simple: Leah wasn’t present at the wedding.

We have this same thing set forth in the marriage of Boaz to Ruth in the book of Ruth. The marriage took place in the presence of the men at the gate of the city while Ruth remained at home with Naomi, her mother-in-law from a previous marriage where Ruth’s husband had died (Ruth 3:18; 4:1-13).

It was all part of a legal transaction that was carried out at the gate of the city, where all legal transactions of this nature were carried out in that day. When Boaz left the gate of the city, Ruth was his wife. Nothing further was required. He was then in a position to go to Naomi’s home to obtain Ruth, whom he had already married.

This same pattern will also be followed at the coming marriage of the Lamb. The bride will not be present at the wedding. After Jesus terminates His two complete periods of servitude, the marriage will occur. The first complete period is past, and the second complete period will end immediately before Jesus descends from heaven to meet His bride in the air.

Jesus will shortly complete His present high priestly ministry, after the order of Aaron, on behalf of His bride. The marriage will then occur through the redemption of the inheritance (Revelation 5:1ff), which will be a legal transaction between the Father and the Son, apart from the bride being present. And, following the marriage supper of the Lamb and the completion of this redemptive work (Revelation 5:1ff), the bride will come forth with the Bridegroom — as His wife, as His consort queen — when He takes the scepter and rules over the redeemed inheritance.

The actual marriage ceremony itself, a legal transaction, is seen in the typology of Ruth chapters three and four as occurring following events surrounding the judgment seat (Ruth 3:6ff) and being intimately connected with the judgments of the Tribulation (Revelation 6:1ff). Within the typology of Ruth 4, the judgments of the Tribulation have to do with the redemption of the forfeited inheritance. And, in the type, the redemption of the inheritance is inseparably connected with Ruth becoming the wife of Boaz. Through Boaz’s redemptive work surrounding the inheritance, Ruth became his wife.

One (the redemption of the inheritance) was part and parcel with the other (the redemption of Ruth’s widowhood, marriage).

And this is how it must also occur in the antitype, with the antitype following the type in exact detail. The judgments that will occur during the Tribulation (revealed through the breaking of the seals of the seven-sealed scroll in Revelation 5) are seen being concluded at the end of Revelation chapter nineteen. Then, immediately following the only true alleluia chorus that will ever be sung (Revelation 19:1-6), full attention will be directed to two things: Christ’s bride, about to become His wife, and Christ’s return to complete His work surrounding the redemption of the inheritance (Revelation 19:7ff).

Let us be glad and rejoice and give Him glory, for the marriage [marriage festivities] of the Lamb has come, and His wife [bride] has made herself ready.

And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints.

Then he said to me, “Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’”. . .

Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. . . . (Revelation 19:7-9,11 [9a]).

The bride at the marriage festivities, in complete accord with the same timing of events seen in the type in Ruth 3; 4, can eagerly anticipate that which is about to occur — Christ completing His work surrounding the redemption of the inheritance (as Boaz completed his work), at which time the bride will become the Lamb’s wife (as Ruth became Boaz’s wife at this time).

(For additional information on the redemption of the inheritance and the bride becoming Christ’s wife through this redemptive work, refer to the author’s book, in this site, The Time of the End BOOK, chapters 8, 9.)

The “fine linen” (Revelation 19:8), called the “wedding garment” in Matthew 22:11-12, will be worn by the bride to attend the wedding festivities. Proper attire will be required in that day for entrance into the banqueting chamber (cf. Matthew 22:8-14). And this attire — “fine linen” — will be comprised of the “righteous acts of the saints” (Revelation 19:8 ASV).

Note that Ruth had to prepare herself for meeting Boaz. One part of this preparation consisted of being clothed in the proper apparel — “put on your best garment” (Ruth 3:3).

The coming Judgment Seat of Christ will reveal all things (1 Corinthians 3:12-15; 2 Corinthians 5:10-11). Every Christian’s work will be tried “by fire,” with some works withstanding the fire, and some works being consumed by the fire.

Worthless works performed for the praise, honor, and glory of man — symbolized by “wood, hay, straw” — will be burned. Christians possessing works of this nature will “suffer loss” and be saved “yet so as through fire.” They will appear naked and ashamed in the presence of the Lord (Revelation 3:18). They will not possess the type material to properly array themselves and, consequently, will be denied entrance into the banqueting chamber.

Works performed by other Christians for the praise, honor, and glory of the Lord — symbolized by “gold, silver, precious stones” — will endure the fire. Christians possessing works of this nature will possess the type material necessary to properly clothe themselves for entrance into the banqueting chamber, where the marriage supper of the Lamb will occur. Nakedness, accompanied by shame, will not be their lot.

Christians are presently being granted the privilege of working on their wedding garments, looking forward to the coming marriage supper of the Lamb. The admonitions and warnings on this subject in Scripture are abundant and clear.

In the preceding respect, the question of the hour in Christian circles today is singular: “Are you working on your wedding garment?”

This thought should always be uppermost in the minds of Christians when they assemble together today, which is clearly seen in Hebrews 10:23-25:

Let us hold fast the confession of our hope without wavering, for He who promised is faithful.

and let us consider one another in order to stir up love and good works,

not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.

There is no command in Scripture for Christians to assemble together apart from a specific, revealed purpose in view. And this specific purpose for Christian assembly is revealed, in so many words, in Hebrews 10:23-25.

Christians are to assemble together in order to encourage one another in the race of the faith. They are to assemble together in order to encourage one another relative to the hope set before them. And such encouragement, of necessity, would have to center around the only place where information is provided on the subject — the Word of God.

The bride, through righteous acts emanating out of faithfulness, arrays herself, makes herself ready, for that which lies ahead.

Again, the question: “Are you working on your wedding garment?”

No improperly clothed Christian will attend the wedding festivities, as no uncrowned Christian will subsequently ascend the throne as consort queen with Christ.

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Chapter Four

Joseph and Asenath

Beloved Son of the Father

(Chapters four through six will cover the overall scope of events in Genesis 37-45. This section in Genesis is mainly about Joseph and his brethren, who typify Christ and the nation of Israel. The correct position that Christ’s bride occupies in relation to His dealings with Israel is set forth in that which is revealed about the position that Joseph’s bride, Asenath, occupied in relation to his dealings with his brethren.)

This is the history of Jacob. Joseph, being seventeen years old, was feeding the flock with his brothers. And the lad was with the sons of Bilhah and the sons of Zilpah, his father’s wives; and Joseph brought a bad report of them to his father.

Now Israel loved Joseph more than all his children, because he was the son of his old age. Also he made him a tunic of many colors.

But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peaceably to him.

Now Joseph had a dream, and he told it to his brothers; and they hated him even more.

So he said to them, “Please hear this dream that I have dreamed:

“There we were, binding sheaves in the field. Then behold, my sheaf arose and also stood upright; and indeed your sheaves stood all around and bowed down to my sheaf.”

And his brothers said to him, “Shall you indeed reign over us? Or shall you indeed have dominion over us?” So they hated him even more for his dreams and for his words. (Genesis 37:2-8)

The life of Joseph forms one of the most complete, overall types of Christ to be found in Scripture. Joseph sets forth in type the beloved son of the father who was sent to his brethren, the son who was hated by his brethren, and the son who eventually found himself exalted over all Egypt. And, being exalted over all Egypt, his brethren are seen coming into his presence and bowing before him.

Things pertaining to Christ, from His pre-incarnate existence with the Father to His future appearance in glory, are depicted in the experiences of Joseph. In this respect, the life and times of Joseph in Genesis 37-45 set forth in type three main divisions pertaining to things foreshadowing Christ in the antitype:

1) Past History (with the Father in the beginning, and sent to His brethren about 2,000 years ago).

2) Present Position (exalted to the right hand of Power, with His brethren removed from the scene, during which time He takes a Gentile bride).

3) Future Glory (following His dealings with His brethren once again, His revelation to them, their bowing before Him).

Joseph – A Type

Some have questioned the authenticity of viewing Joseph as a type of Christ. It is sometimes stated that Joseph should not be viewed in any special way as a type of Christ because nowhere in Scripture is it specifically recorded that Joseph is a type. This though is not true at all. There are at least three separate references that, when viewed in conjunction with related Scriptures, leave no room to question the validity of typological teachings drawn from the life and times of Joseph.

1) Beginning at Moses

When Christ, following His resurrection, met the two disciples on the road to Emmaus, He began at “Moses and ALL the Prophets” and “expounded to them in ALL the Scriptures the things concerning Himself” (Luke 24:27, 44; cf. John 1:45; 5:46). The specific reference is made that ALL of the Old Testament Scriptures are about Christ, about different facets of His person and work.

The life and times of Joseph can only be about one thing. They can only be about the life and times of Jesus the Christ, forming an integral part of the Word that was made Flesh (John 1:1-2, 14).

But how are the life and times of Joseph about the life and times of Christ? How can the account of Joseph be part of that which was made Flesh in the person of God’s Son?

(That which these questions reflect upon will form the main subject matter of not only the remainder of this chapter but the two chapters that follow as well [chapters 5, 6].

Also, refer back to the introduction to this book, along with that which has been dealt with in the previous chapters [chapters 1-3].)

2) All These Things

The apostle Paul called attention to the fact that all of the things that happened to the children of Israel under Moses “happened to them as examples [lit., ‘happened to them as types’]” (1 Corinthians 10:6, 11 [the Greek word tupoi, “types,” appears in both verses]). The reference is to a number of events beginning following the death of the firstborn in Egypt (Exodus 12) and extending to the overthrow of an entire unbelieving generation in the wilderness (through Deuteronomy).

However, the reference, of necessity, by comparing Scripture with Scripture, would include far more than just these particular events. It would have to include the entire panorama of events beginning in Exodus chapter twelve and continuing through Deuteronomy.

(For example, note that the author of Hebrews drew heavily from this section of Scripture [Hebrews 3; 4; 8-10] — Moses [type], Christ [antitype]; that which happened to unfaithful Israelites under Moses [type], that which would happen to unfaithful Christians under Christ [antitype]; the ministry of the Levitical priests in the earthly tabernacle [type], Christ’s present ministry in the heavenly sanctuary [antitype].

Also note that Hebrews 3; 4 [forming the second of the five major warnings in the book] form the basis for an understanding of the third major warning in Hebrews 6:4-6]. It is not possible to properly understand this third major warning in the book apart from placing the warning in its contextual setting and viewing the overall type from which the warning draws.)

But what about the remainder of Old Testament history? Should it also be considered highly typical in nature? In the light of Christ’s statements in Luke 24:25-27, 44; John 5:45-47, along with the evident structure of Old Testament history, one could come to only one conclusion: The entirety of Old Testament history, through divine design, could only be viewed one way in this respect — the same way Paul described that section of Old Testament history detailing the experiences of the Israelites under Moses, as highly typical.

The experiences of Joseph constitute a type (actually, one overall type that forms numerous individual types). And if not a type (or, types) of Christ, then who? However, we’re not left to our own imagination to ascertain the answer. The passage itself (Genesis 37:1ff) and related Scripture (e.g., Luke 24:27, 44) determine the issue for us.

3) A Testimony

Joseph was a testimony (Psalm 81:5) among his brethren concerning not only the promise that God would one day deliver them from Egypt, but also the promise that God would one day visit them in the person of His Son. The same Hebrew word translated testimony in Psalm 81:5 is used elsewhere in Scripture referring to the ark of the covenant (Exodus 31:7), the two tables of stone upon which the law was given (Exodus 31:18), and the entire tabernacle itself (Exodus 38:21).

Since everything in the tabernacle (a testimony) reflects on some aspect of the person and work of Christ in a type-antitype relationship (Hebrews 9:1ff; 1 John 1:6-2:2), the same could only be said about Joseph (a testimony), particularly in the light of Luke 24:25-27, 44; John 5:45-47. Not only does everything about the tabernacle typify some aspect of the person and work of Christ, but everything about the life of Joseph also typifies some aspect of the person and work of Christ. The fact that certain things occurred in the life of Joseph, forming the type, sets forth, in no uncertain terms, the fact that these same things will also occur in the experiences of God’s Son in the antitype.

Christians who desire to know about the past history, present position, and future glory of God’s Son can find innumerable truths concerning these things in the life and times of Joseph.

Then, even in death Joseph remained a testimony among his brethren. When Joseph died he was placed in a coffin in Egypt. This coffin remained in the camp of Israel, UNBURIED, for about two hundred years (about one hundred forty years in Egypt, forty more years during the wilderness journey under Moses, and the subsequent years in the land under Joshua until Joseph was eventually buried [about twenty-five additional years]). Joseph had known that God would one day visit his brethren, lead them out of Egypt, and place them back in the land of Canaan. And he had specifically instructed the Israelites that His bones were to be carried out of Egypt with them at the time of the Exodus (Genesis 50:24-26).

The Israelites possessed no written Revelation during their stay in Egypt. Today we can turn to the Word of God and read the promises of God, but this was not the case before the Exodus and subsequent Revelation given through Moses. The Israelites, however, had a coffin during this time that contained the bones of Joseph; and within these bones in that coffin they possessed God’s promise of deliverance from Egypt.

Thus, this coffin containing Joseph’s bones, in one respect, was Israel’s Bible in Egypt for about one hundred and forty years. This coffin in their midst was the only tangible revelation which they possessed.

It is conceivable that during this time an Israelite father could take his son to a certain place in the camp of Israel, point to the coffin of Joseph, and instruct his son concerning the coming deliverance from Egypt, which itself is a type of the future deliverance from a worldwide dispersion by the One greater than Moses.

In this future deliverance, Old Testament saints will be raised from the dead and accompany the living back to the land. This fact is set forth in biblical typology in the person of Joseph — the dead returned with the living.

When Moses led the Israelites out of Egypt, the coffin containing the bones of Joseph was carried out with them (Exodus 13:19). This coffin remained UNBURIED in the camp of Israel throughout the forty-year wilderness journey, and continued as a testimony during this time that God would ultimately lead His people into the land of Canaan. The bones of Joseph were buried only AFTER the Israelites entered into and possessed the land of Canaan, five generations later, about two hundred years after his death in Egypt (Joshua 24:32).

The record of Joseph continues today as one of God’s great testimonies concerning His Son and His promises. Joseph, like Daniel later in Babylon, was faithful to God in a strange land, and God always rewards faithfulness. Consider for a moment where Joseph would be in the annals of biblical history if he had been unfaithful in Potiphar’s house (Genesis 39:1-19), in prison (Genesis 39:20-41:36), or on the throne (Genesis 41:37ff). But such was not the case. Joseph was faithful in every recorded experience God brought to pass in his life, and God has set him forth as a testimony in things relating to His Son.

Thus, in life, Joseph’s experiences were a testimony for the Israelites by forming a type of subsequent things that Christ would experience in the antitype. And, in death, Joseph’s bones remained a testimony to the Israelites for generations that God would visit and deliver His people.

Then there is a future aspect, seen not only in that which will follow deliverance (blessings for the Israelites), but in the person of Joseph himself, apart from typology. Joseph is going to one day be raised from the dead, live on this earth again, and see with his own eyes that to which his experiences pointed. Joseph is going to see God’s Son exalted in fulfillment of the things which were typified by his experiences millennia ago.

Joseph is going to one day stand again in the land of Canaan among his brethren, and see for himself — with his own eyes, and not those of another — the glory of the One whom his experiences have stood as a type for millennia (cf. Job 19:25-27). He is going to see Christ exalted over the entire world (as he was exalted over all Egypt); he is going to see Christ’s brethren (who hated Christ, as they had hated him) come and bow before Christ (as they had done in his presence); and he is going to see Christ’s brethren going forth with the same message that Joseph’s brethren went forth proclaiming in his day:

. . . Joseph is still alive, and he is governor over all the land of Egypt . . . . (Genesis 45:26)

“Jesus is yet alive, and He is Governor over all the earth” (cf. Psalm 24; Isaiah 52:6-9; 53:1ff).

A. W. Pink in his incomparable commentary on Genesis lists no less than one hundred and one specific analogies in the type-antitype relationship existing between Joseph and Jesus. Other great Bible scholars of past years who possessed an appreciation for types, such as F. B. Meyer and Andrew Jukes, list additional analogies in books written on this section of Genesis. And there are far, far more analogies that can be gleaned from Scripture by one who has a mind for the study of types.

The words of A. T. Robertson relative to the Greek New Testament would equally apply to the field of biblical typology in this respect:

“The Greek New Testament has a message for each mind. Some of the truth in it has never yet been seen by anyone else. It is waiting like a virgin forest to be explored. It is fresh for every mind that explores it, for those who have passed this way before have left it all here. It still has on it the dew of the morning and is ready to refresh the newcomer.”

In the remainder of this chapter and the two subsequent chapters on Joseph, a number of these analogies will be listed and briefly discussed. The reader can then conduct his own study concerning Joseph, which, in itself, is an inexhaustible study concerning Christ.

Joseph, the Beloved Son of the Father (Genesis 37:3-11)

1) The son of his father’s old age (v. 3)

“Old age” in typology speaks of eternity, Jesus has been God’s Son from eternity. He has no “beginning of days nor end of life” (John 1:1; Hebrews 7:3).

2) Loved more than any of Jacob’s other sons (v. 3)

God has many Sons. Because of creation, all “angels” are sons of God (Job 1:6; 2:1; 38:7); through creation and adoption, “Israel” is God’s son, His firstborn (Exodus 4:22; Isaiah 43:1; Romans 9:4); and Christians, presently looked upon in the sense of both “children” and “sons” (because of creation [2 Corinthians 5:17; cf. Romans 8:14; Galatians 3:26; 4:5-6; Hebrews 12:5-8]), will one day be adopted (as Israel) and constitute a firstborn son as well (Romans 8:14-23; Hebrews 12:23).

But Jesus has always been God’s Son. He has been, and remains, God’s Son from eternity. All other sons have come into their standing during time (not eternity), and all these sons occupy their position through either creation (sons) or creation and adoption (firstborn sons).

Jesus though is God’s “ONLY BEGOTTEN SON” (John 3:16), providing Him with the firstborn standing (Hebrews 1:6) that adoption has provided for Israel and will, yet future, provide for Christians.

3) Received a coat from his father (Genesis 37:3)

The words “many colors” (KJV, NKJV) are not found in the Hebrew text. This was a long-sleeved cloak — possibly solid white — which extended not only to the wrists but also to the ankles. This was not a garment designed for work, but rather a garment designed to set the individual forth as an overseer or a superior, a garment designed to distinguish him from a laborer, or a servant.

“This sort of robe was worn by the opulent and noble, by kings’ sons, and by those who had no need to toil for their living.” — F. B. Meyer

Just as Jacob placed his elder son born of Rachel in this position, God has placed His eldest Son — His only begotten Son — in this position. Jesus is the “appointed Heir of all things” (Hebrews 1:2). He has been “highly exalted” by the father and “given a name which is above every name” (Philippians 2:9-11). And following His return, He will not only rule over His brethren, the Israelites, but also over the Gentile nations of the earth as well (Daniel 2:35, 44; Luke 1:32-33).

4) Hated by his brethren (Genesis 37:4, 7-9)

Joseph was hated because of his father’s special love, and because of his dreams and words. They thus hated him because of who he was, the position in which his dreams placed him, and what he said.

Joseph had two dreams (Genesis 37:7, 9). Both dreams pertained to his dominion over his brethren. The first dream was about sheaves in a field and had to do with an earthly dominion. The second dream was about the sun, moon, and stars and had to do with a heavenly dominion.

Jesus was hated by His brethren because of who He was, the position in which His message placed Him, and what He said (Matthew 26:59-68; 27:17-18; John 5:18; 7:7).

During the Messianic Era, Jesus will have an earthly dominion and a heavenly dominion. All authority in heaven and on earth has already been given to Christ, though He will not exercise this authority until that future day when He takes the scepter and ascends the throne (Matthew 28:18; cf. Genesis 22:17; 26:4; 28:14).

Joseph Sent to His Brethren (Genesis 37:13-16)

1) Sent out from the vale of Hebron to seek and to find his brethren (Genesis 37:13-14)

Jacob, concerned about the welfare of his other sons, sent Joseph to find them. Joseph willingly accepted the commission of his father to go to his brethren.

Joseph was sent from “the vale of Hebron.” “Hebron” means fellowship, or communion; and the “vale” suggests the place of peace and quiet in this fellowship and communion with the father.

God is concerned about the welfare of His son, Israel. He sent His only begotten Son, Jesus, to His created and adopted son, Israel, in time past; and Jesus will be sent back to Israel once again at a time yet future in order to bring to pass that which could not be brought to pass at His first coming.

Jesus, in time past, willingly laid aside His glory and face to face fellowship and communion with the Father in heaven and accepted the commission to go to His brethren (John 17:5, 18; Hebrews 10:7). At a time yet future, Jesus will appear to His brethren once again; but this time He will appear in their presence in all His power and glory.

2) Sent to and sought only his brethren (Genesis 37:13-16)

Jesus, likewise, was sent to and sought only His brethren. Jesus “came to His own [neuter pl. in the Greek text — lit., ‘His own things,’ having to do with regality], and his own [masculine pl. in the Greek text — lit., ‘His own people,’ the Jewish people] did not receive Him” (John 1:11). When commissioning the twelve disciples Jesus specifically commanded them: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel” (Matthew 10:5-6).

Jesus declared in Matthew 15:24, “I was not sent except to the lost sheep of the house of Israel.” The Gentiles could have no part in the Father’s purpose for sending His Son until Israel had been dealt with first.

3) Wandered about in the field seeking his brethren (Genesis 37:15)

“The field” (as “Egypt”) signifies the world (Matthew 13:38). Jesus became a Wanderer, a Man without a home in the world, while seeking His brethren: “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head” (Luke 9:58). Note John 7:53-8:1: “And every man went unto his own house,” but “Jesus went to the Mount of Olives.”

Joseph Finds His Brethren (Genesis 37:16-19)

1) Sought his brethren until he found them (Genesis 37:16-17)

For three and one-half years Jesus went about seeking His brethren, proclaiming the same message that Joseph had proclaimed, which had to do with regality. And this, as when Joseph had proclaimed this message, resulted in His brethren hating Him:

Now Joseph had a dream, and he told it to his brothers; and they hated him even more.

So he said to them, “Please hear this dream which I have dreamed:

There we were, binding sheaves in the field. Then behold, my sheaf arose and also stood upright; and indeed your sheaves stood all around and bowed down to my sheaf.”

And his brothers said to him, “Shall you indeed reign over us? Or shall you indeed have dominion over us?” So they hated him even more for his dreams and for his words. (Genesis 37:5-8).

2) Found his brethren in Dothan (Genesis 37:17)

Some Hebrew scholars understand Dothan to mean “law,” or “custom”; others understand the word to mean “two wells.”

Jesus found His brethren dwelling under the bondage of the law and bound by the customs and rituals of the religious leaders of that day (Matthew 15:1-3; 16:6). He also found them dwelling by two wells. Note Jeremiah 2:13:

For My people have committed two evils: They have forsaken Me, the fountain of living waters, And hewn themselves cisterns-broken cisterns that can hold no water.

The Jews had deserted the Well of Living Water and were drawing from a well that had no water.

The Response of Joseph’s Brethren (Genesis 37:18-36)

1) Refused to receive him and conspired against him. His words concerning his dreams were not believed (Genesis 37:5-9, 18-20)

The Jews rejected Jesus and conspired against Him. They attributed His miraculous signs — which bore visible witness to the nation of Israel concerning the message being proclaimed — to the power of Satan (Matthew 9:34; 12:24). The Pharisees “plotted against Him, how they might destroy Him” (Matthew 12:14). And immediately before and during His crucifixion the religious leaders in Israel spat upon, beat, and mocked their Messiah (Matthew 26:63-67; 27:39-43). They, like the brethren of Joseph, did not believe His words.

2) Sold by his brethren to the Gentiles for twenty pieces of silver. Judah is the one who conceived this thought (Genesis 37:26-28)

Jesus was betrayed and sold by Judas, one of His brethren, for thirty pieces of silver (John 13:21-27; Matthew 26:14-15). The name Judas comes from the Greek equivalent of the Hebrew name “Judah.” The One who had been born King, from the tribe of Judah, was then delivered into the hands of the Gentiles by His brethren.

3) Stripped of his coat and cast into a pit (Genesis 37:23-24)

Jesus was stripped of His garments and arrayed as a mock King, wearing a scarlet robe, a crown of thorns, and holding a reed in His right hand (Matthew 27:28-29). And the Roman soldiers who had ridiculed Christ in this manner then crucified Him and cast lots for His garments (Matthew 27:35).

Following His death, Jesus descended into the pit. And He was in the heart of the earth — in Hades, the place of the dead — for “three days and three nights” (Matthew 12:40; Acts 2:27-31).

4) Taken out of the pit alive (Genesis 37:28)

Jesus was also taken out of the pit, out of Hades, alive. He was raised from the dead on the third day, and, like Joseph, in a body of flesh and bones, stood among His brethren (Matthew 28:6, 9; Luke 24:36-39).

5) Thought to be dead by one of his brethren (Genesis 37:20-21, 29)

The brethren of Jesus, the Jews, today likewise believe that He is dead. Only those whose eyes have been opened know and understand the truth about Jesus (Luke 24:31; Romans 11:25).

6) His coat dipped in the blood of a slain ram (Genesis 37:31-35)

The ram died in Joseph’s place. This coat with the blood was then presented to Jacob, and he accepted this as evidence of Joseph’s death.

Jesus has presented His own blood to the Father. He Himself is our Substitute, and the Father has accepted His blood (showing death) as evidence of our death (a vicarious death). Thus, those who have placed their trust in Jesus Christ have already kept the appointment with death (Hebrews 9:27-28).

Joseph Rejected – Jesus Rejected

Individuals often wonder why the nation of Israel rejected her Messiah when He appeared the first time.

Israel was in possession of the Word of God, which, in its entirety, was about the person and work of the One they rejected. This Revelation presented innumerable types of the coming Messiah, along with information giving the place of His appearance, the approximate time of His appearance, and that which would happen following His appearance (Micah 5:2; Daniel 9:24-27; Isaiah 53:1-12).

Why were Herod the king and the inhabitants of Jerusalem troubled when the wise men from the East appeared in the capital of Jewry saying, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him” (Matthew 2:2-3). This Star (His star) was apparently identified by the wise men as the “Star out of Jacob” (Numbers 24:17), which would signal the birth of Israel’s Messiah. The wise men knew that the Messiah was present; Herod knew; and the truth of the matter is that the religious leaders in Israel also knew.

It is understandable why Herod was troubled. His position on the throne was endangered by the arrival of the Jewish King.

But why were the Jews in “all Jerusalem” troubled? This should have been good news for them. They were under Roman rule, and the Deliverer promised time after time throughout the past 4,000 years of human history was at last present. The Messianic Era — wherein Gentile rule would end and Israel would be established at the head of the nations — could shortly be ushered in. But, instead of joy among the inhabitants of Jerusalem, they were troubled.

Over the years preceding Christ’s appearance, many false Messiahs had appeared to the nation of Israel. But the Jewish people had largely ignored these individuals. They knew that they were false. But when Jesus appeared, things were different. The Jewish people could only have known that it was about time for their Messiah to appear (cf. Daniel 9:24-27), and when He did appear, they were troubled. They were not ready for His appearance, and would not have this Man to reign over them (John 19:15).

Herod, who was only a Jew indirectly (an Edomite who had embraced Judaism), tried to kill Jesus shortly after His birth; and the religious leaders in Israel later spent three and one-half years trying to do away with Jesus.

The same situation that existed in Israel 2,000 years ago exists, as well, in Christendom today. The Jewish people were in possession of the Word and could know the things that God had revealed about the Messiah’s first appearance. Christians today are in possession of the Word and can know the things that God has revealed about the Messiah’s reappearance. The Jewish people sought to put the day of Messiah’s appearance far from them. And Christians today, concerning Messiah’s reappearance, are little different.

An apostate Judaism marked the closing days of that dispensation, and an apostate Christianity marks the closing days of this present dispensation (Matthew 23:1ff; 1 Timothy 4:1-2; 1 Thessalonians 2:3). The condition of the Church at the end of the present dispensation is set forth in the degenerate condition of the Laodicean Church in Revelation 3:14-21, and the reason for this can be seen in the first four parables of Matthew 13.

Why are Christians troubled when the coming of the Lord is mentioned? Why is this message, so prevalent throughout Scripture, seldom proclaimed in the majority of pulpits throughout the land? The answer is the same in Christendom today as it was in the camp of Israel 2,000 years ago. The Jewish people were not ready for the Messiah’s appearance then, and Christians are not ready for the Messiah’s reappearance today.

Instead of joy among Christians, as should exist when the return of the Lord is proclaimed, trouble reigns supreme. Christians are unprepared for the intervention of the Messiah in the affairs of man once again, and they don’t want to hear about it. The return of the Lord will put an end to all of man’s plans, hopes, aims, ambitions, and aspirations performed apart from the power and leadership of the Holy Spirit.

The religious leaders in Israel should have been preparing the people to meet their Messiah. But they were not, and, consequently, the people were not ready.

Religious leaders today should be preparing the people to meet their Messiah. But they are not, and, consequently, the people will not be ready.

Joseph was mocked by his brethren because of his dreams concerning dominion over them, and they tried to do away with him (Genesis 37:8, 20-36).

The chief priests, scribes, and elders in Israel, in like manner, mocked Christ concerning His prophesied dominion over them, and they tried to do away with Him (Matthew 26:59; 27:20-22, 39-43).

And the situation is no different in Christendom today. Many are openly belittling truths concerning the coming reign of Christ over the earth. They, like the Jews in time past, will have nothing to do with the Kingship of Jesus.

But, as will be shown in the subsequent two chapters, the type (the history of Joseph in Egypt) places Joseph and his brethren in exactly the position set forth in his dreams — Joseph exalted (over all Egypt), with his brethren bowing down before him. And this alone necessitates a future fulfillment in the antitype in the person of Christ and the nation of Israel.

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Chapter Five

Joseph and Asenath

Hated by His Brethren

(In Chapter 4, Joseph was seen as the beloved son of the father but hated and rejected by his brethren, who sold him for the price of a young slave, for “twenty pieces of silver” [lit., “twenty shekels of silver,” referring to weights of silver, not coins (Genesis 37:28; cf. Leviticus 27:5)].

In the antitype it is Jesus who is seen as the beloved Son of the Father but hated and rejected by His brethren, who sold Him for the price of an adult slave, for “thirty pieces of silver” [Matthew 27:3-7; cf. Exodus 21:32; Zechariah 11:12-13].

God moved in the affairs of man, bringing these things to pass in the life of Joseph in order that He might have these experiences to draw upon in teaching Christians the deep things of God. God made the type to provide additional light for the antitype. God brought these things to pass in order to foreshadow and help explain great spiritual truths concerning His plans and purposes surrounding both His Son and Man [cf. Psalm 81:5; Luke 24:27; John 5:39, 46; 1 Corinthians 10:6, 11].)

Following chapter thirty-seven in Genesis there is a break in the revealed chain of events covering the life of Joseph. In chapter thirty-eight God has seen fit to reveal certain things in the life of Judah before taking up the experiences of Joseph in the land of Egypt, beginning in chapter thirty-nine. On the surface, chapter thirty-eight would appear to have little connection with the life of Joseph, but such is not the case.

In this chapter, the experiences of Judah foreshadow the history of the Jewish people following their rejection and crucifixion of Jesus the Christ. This historical period — set forth in a type-antitype framework of events — which follows the events of Calvary (Genesis 37), covers the entire two days (2,000 years) during which Israel’s Messiah is absent from the land of Judea (separated from His brethren according to the flesh) and leads into the Messianic Kingdom.

Two aspects of the history of Israel are seen in this chapter. One aspect provides an overall future history of the Jewish people; and the other is a continuing aspect of Israeli history, having to do with Israel’s harlotry, which had begun centuries earlier. Both aspects of this history cover the period that begins immediately following Calvary and leads into the Messianic Kingdom 2,000 years later.

Israel – From Calvary to the Kingdom (Genesis 38:1-30)

Judah married a Gentile woman, Shuah, whose name means “riches.” Out of this union three sons were born: The first son was named Er, which means “enmity”; the second son was named Onan, which means “iniquity”; the third son was named Shelah, which means “sprout.” And Shelah was born in Chezib, which means “false.”

Judah’s marriage to a Gentile — Shuah, whose name means “riches” — following the events of chapter thirty-seven sets forth in type the fact that following the rejection, crucifixion, and resurrection of Jesus the Christ, Israel has gone out among the Gentiles, seeking wealth, riches.

The first son, Er (meaning “enmity”), signifies that enmity against Christ is what has marked the Jewish people down through the centuries following Calvary.

The second son, Onan (meaning “iniquity”), sets forth the state in which the nation found herself following Calvary. Israel, though already unclean through harlotry, found herself in a further unclean condition — unclean through contact with the dead body of her Messiah; and the nation must remain in this unclean condition for two days (for 2,000 years).

Israel is presently separated from her temple and the sacrificial system connected with the temple, leaving the nation separated from the fulfillment of all Old Testament sacrifices — pointing to the sacrifice of the Lord Jesus Christ. Israel has slain the Lamb, but has yet to apply the blood (through belief). Israel, by sacrificing the Lamb apart from applying the blood, found herself separated from the efficacy of that sacrifice — cleansing, followed by reconciliation. And Israel cannot avail herself of cleansing, subsequently being reconciled to God, until the third day — the third one-thousand-year period following the offense (Numbers 19:11-12).

(Actually, Israel will be cleansed of all her uncleanness at the end of two days, at the end of 2,000 years, immediately preceding the Messianic Era [Daniel 9:24].)

The third son, Shelah (meaning “sprout”), born in Chezib (meaning “false”), points to something taking place in the life of Israel when the nation is small among the nations and everything is untrue, false. This can only point to a time at the end of this age — during the last seven years of Daniel’s Seventy-Week prophecy — when a small nation in the Middle East, the nation of Israel, will be confronted by the false Messiah, the man of sin. The Jews rejected the true Messiah, who came in His Father’s name; but they will receive the false Messiah, who will come in his own name (John 5:43; 2 Thessalonians 2:3-12).

During the Tribulation, when the man of sin is on the scene, there will be a division in the house of Israel. One segment of the nation will receive the false Messiah, but the other segment will reject him (note that “many,” not all, will receive this man [Daniel 9:27]).

The type that is dealing with this fact is set forth by the twins whom Tamar bore in Genesis 38:27-30.

At the time of birth, one twin put forth his hand from the womb and the midwife tied a scarlet thread about his hand to identify the firstborn. However, his hand was drawn back into the womb and the other child, which was named Pharez, was born first. Pharez means “breach,” and points to that segment of the nation that will climax their breach with God by receiving the man of sin.

The second son, who was named Zerah, meaning “dawn,” possessed the scarlet thread and points to that segment of the nation that will reject the man of sin, looking forward to the dawn of a new day.

“Zerah” points to the remnant that will pass through the time of Jacob’s trouble (many in a place prepared by God [Isaiah 26:20; Revelation 12:6]) and be saved out of the destruction that will come upon the world, as Rahab, who, by the display of a scarlet cord, was saved from the destruction that befell Jericho (Joshua 2:18-19; 6:17, 25; Hebrews 11:31).

Israel — The Harlot Woman (Genesis 38:12-26)

Judah, in the type, is seen marrying a Gentile woman and later having illicit relations with his own daughter-in-law (Genesis 38:2, 12ff), with far-reaching ramifications. Judah’s action foreshadows Israel in the antitype, having illicit relations with the Gentile nations, also with far-reaching ramifications. Repentance is ultimately seen by Judah in the type (Genesis 38:24-26), as it will one day occur in the camp of Israel in the antitype (Hosea 2:2-3; 14:1, 4, 8).

Israel, the wife of Jehovah in the Old Testament theocracy, began to have forbidden relations with the Gentile nations very early in Jewish history, committing harlotry. This early beginning of Israel’s harlotry is seen particularly in the book of Judges where Israel, time after time, found herself involved with Gentile nations, with God sending a deliverer each time following the nation’s repentance.

But the day finally came when Israel’s cup of iniquity became full (cf. Genesis 15:16), and God allowed Gentile nations to uproot His people from their land and take them captive into Gentile lands (the northern ten tribes in 722 B.C. and the southern two tribes in 605 B.C.), with deliverance awaiting their repentance and Messiah’s return.

(For more information on Israel’s harlotry, refer to the author’s books, Bible One - The Time of Jacob’s Trouble by Arlen Chitwood [the entire book deals with this subject] and, in this site, The Time of the End BOOK [chapters 27, 28 — “The Beast and the Woman,” and “Judgment of the Great Whore”].)

Israel Set Aside (Genesis 39-41)

(Beginning in Genesis 39, Scripture provides commentary for that which is seen in both Genesis 37 and Genesis 38.

A structure of this nature is something seen quite often throughout Scripture. A complete sequence of events will be given, and Scripture will then drop back and provide commentary on different things presented in the complete sequence.

This is actually the way Scripture is structured as a whole. The complete sequence of events is given in Genesis 1:1-2:3. Then, the remainder of Scripture is simply a commentary on different things previously presented in the complete sequence, with the Sabbath day, the Messianic Era, always seen as the goal toward which everything moves.)

Following the account of the experiences of Judah throughout chapter thirty-eight — which typifies an overall history of Israel extending from Calvary to the Kingdom, along with Israel’s continued harlotry throughout this time — the type of Christ from chapter thirty-seven is continued in chapter thirty-nine through Joseph’s continued experiences. The type from this point throughout the remaining chapters sets forth:

1) Jesus in the hands of the Gentiles following His rejection by Israel.

2) The Gentile aspect of the crucifixion, death, burial, and resurrection.

3) The intervening 2,000-year period, during which time Jesus is separated from His brethren according to the flesh, and takes to Himself a Gentile bride.

4) The time of the Tribulation, which will come upon the entire earth.

5) The time when Jesus reveals Himself to His brethren the second time, followed by national blessings for Israel and blessings for the Gentile nations of the earth through the restored Jewish nation.

In Genesis 39 there is a new beginning in the type. Genesis 37 sets forth the Jewish aspect of the death, burial, and resurrection of Christ. Chapter 39 begins the Gentile aspect, covering these same events once again (cf. Acts 4:25-28); and the type is continued in the following chapters through the present dispensation on into the next, into the Messianic Era.

Joseph’s brethren are noticeably absent throughout chapters thirty-nine through forty-one, and they do not reappear until that time when a famine comes upon the entire land and they are forced to go to Joseph (Genesis 42:1ff).

Israel was set aside following the rejection of Christ, and the nation will not reappear in God’s national dealings until a famine (the Tribulation) is upon the entire land once again and the Jewish people (as Joseph’s brethren) are forced to turn to the One whom they rejected (cf. Hosea 5:15-6:2).

The Servitude of Joseph (Genesis 39:1-6)

1) Brought down to Egypt and became a servant in Potiphar’s house. The Lord caused all that Joseph did to prosper, and he gained favor in Potiphar’s sight (Genesis 39:1-4)

Jesus was sent to this earth, very God of very God, “but made Himself of no reputation, taking the form of a bondservant . . . .” The Lord caused all that He did to prosper, and Jesus “increased . . . in favor with God and man” (Isaiah 53:10; Luke 2:52; Philippians 2:5-7).

2) Placed over all that his master possessed. Because of Joseph, the blessings of the Lord were upon all in the “house” and in the “field” (Genesis 39:5)

Jesus was born King of the Jews (born King in the “house” of Israel [Matthew 2:2; 10:6]), and He purchased those in the “field” (the world [Matthew 13:38, 45ff]) with His own blood. It is only because of Jesus, a Jew, that the blessings of the Lord extend to those in both the house and the field today (Genesis 12:3). The entire world, after a measure, enjoys the blessings of the Lord today, though not in their fullness. The time when these blessings will be manifested in their fullness will be during the Messianic Era.

3) All of the master’s possessions placed in Joseph’s hands (Genesis 39:6)

The Father has placed all that He possesses in the Son’s hands. The Son has been appointed “Heir of all things” (Hebrews. 1:2; cf. Genesis 24:10, 36), and this inheritance will be received at the end of the present age and realized during the coming age.

The Temptation of Joseph (Genesis 39:7-18)

1) Tempted, but sinned not. Joseph was alone in a strange land when he was tempted by the wife of the captain of Pharaoh’s guard (Genesis 39:7-13)

Jesus was tempted while alone in the wilderness by the prince of this world (Matthew 4:1-11). Jesus, the eternal Son of God, sinned not because He could not sin. He possessed no inward lust (which would have necessitated a sin nature), and was thus incapable of sinning (James 1:14-15). Jesus wasn’t tempted to sin. He couldn’t be tempted in this manner, because God cannot be tempted with evil (James 1:13). He was “in all points tempted like as we are, yet without sin” (lit. “apart from sin” — i.e., apart from being tempted to sin).

The face to face encounter between Jesus and Satan in the wilderness was necessary because of that which occurred 4,000 years earlier in the garden in Eden.

The first man, the first Adam, through an encounter with Satan, found himself in a fallen state and no longer qualified to ascend into the position for which he had been created (Genesis 1:26-28; 3:7ff).

Jesus, the second Man, the last Adam, met Satan in the wilderness to show once and for all that He was fully qualified as the eternal, impeccable Son of God to redeem that which the first Adam had lost in the fall. Jesus then bore the sins of the world in His own body on Calvary’s Cross to both effect man’s redemption (2 Corinthians 5:21) and to place Himself in a position where the forfeited inheritance (the earth) could subsequently be redeemed as well (cf. Ruth 4:1ff; Psalm 2:1ff; Romans 8:14ff; Revelation 5:1ff).

2) Falsely accused in order to remove him from Potiphar’s house (Genesis 39:14-18)

Jesus was falsely accused in order to remove Him from the house of Israel (Matthew 26:59-60).

The Sentence of Joseph (Genesis 30:16-40:23)

1) Suffered the wrath of his master for sin, though he was not guilty. Potiphar’s wrath was kindled, but noticeably absent are the words, “against Joseph” (Genesis 39:19-20)

Jesus suffered the wrath of His Father for sin, though He was not guilty. The Father’s wrath was kindled against sin, not against His Son. The Son bore our sins in His own body at Calvary (Isaiah 53:5-6; 2 Corinthians 5:21; 1 Peter 2:24).

2) Offered no defense, though completely innocent (Genesis 39:19-20)

Jesus offered no defense, though completely innocent (Isaiah 53:7; Matthew 27:12-14).

3) Joseph was put in prison. It is evident that Potiphar did not believe the accusation against Joseph since he did not order him put to death (Genesis 39:20)

Jesus was put in prison, in the place of death. Pilate, like Potiphar, did not believe the accusation against Jesus (Matthew 27:22-26).

4) All that were in the prison were committed into Joseph’s hands (Genesis 39:22-23)

All that are in the place of death have been committed into Jesus’ hands. Jesus possesses the “keys of Hades and of death” (Revelation 1:18). The resurrection of all individuals (saved and unsaved alike) will take place only because the Son has been raised from the dead (1 Corinthians 15:20-24). And all judgment following resurrection will take place at the hands of the Son (John 5:22).

5) Joseph was numbered with the transgressors. Two individuals are singled out who were placed in prison with Joseph. One fared well; the other did not (Genesis 40:1-23)

Jesus was numbered with the transgressors. Two malefactors were crucified with Christ. Two thieves were brought in later and also crucified with Him. One of the malefactors fared well; the other did not. Neither of the thieves fared well (Isaiah 53:11; Matthew 27:33-35; Mark 15:22-37; Luke 23:26-46; John 19:16-26).

(The malefactors and the thieves, crucified with Christ, are often viewed as being the same two individuals, but this cannot be correct. In Matthew’s and Mark’s accounts of the crucifixion, the two thieves were crucified with Him after the inscription, “This is Jesus of Nazareth the King of the Jews,” was placed above His head. In Luke’s account, the two malefactors were crucified with Him before this inscription was placed above His head. In John’s account, the order is the same as Luke’s, but they are simply called “two others.”

The word translated “malefactor” is a broader word in the Greek text than the word translated “thief.” A malefactor can be a thief, but he can also be guilty of numerous other crimes. Different Greek words are also used to describe the manner in which the thieves and malefactors spoke to Jesus. Both thieves spoke “reproachfully”; one malefactor spoke “blasphemously”; the other malefactor — often mistakenly called the repentant thief — believed that Jesus was the Messiah of Israel, and concluded his remarks with the request, “Lord, remember me when you come into your kingdom” [Matthew 27:44; Luke 23:39-42]).

The Deliverance of Joseph (Genesis 41:1-36)

While in prison Joseph interpreted the dreams of two individuals numbered with him. One was restored to his prior position, and the other was hanged, both as Joseph had foretold.

Later the Pharaoh of Egypt dreamed two dreams, and none of the magicians or wise men in Egypt could make known the interpretation. The Pharaoh was then told about Joseph’s ability to interpret dreams by the one who had been in prison with Joseph and had been restored to his prior position.

Joseph was then called forth from prison to make known the interpretation of Pharaoh’s dreams. As in the experience of Nebuchadnezzar and his dream about the great image (Daniel 2:1ff), or the experience of Belshazzar and the handwriting on the wall (Daniel 5:5ff), the wisdom of Egypt and Babylon were of no avail in the things of God. In each instance a Jew had to be called forth to make known the message from God.

A Jewish connection with the Revelation of God after this fashion has been in effect since the time that the Hebrew people were called into existence. According to Psalm 147:19-20,

He declares His word to Jacob, His statutes and His judgments to Israel.

He has not dealt thus with any nation [Gentile]; and as for His judgments, they have not known them. Praise the LORD!

According to Romans 3:1-2; 9:4, the “Oracles of God” were committed to the Jews. The Word of God that we have today came through Jewish prophets, beginning with Moses. No part of the Bible, through its own internal testimony, could possibly have been given through a Gentile (as some look upon Luke, who wrote both the gospel of Luke and the book of Acts). Psalms 147:19-20 provides God’s own statement concerning the national origin of ALL those who wrote ALL Scripture.

1) Called forth from prison to make known future events (Genesis 41:14-28)

Jesus was called forth from the place of death and made known future events. The resurrection of Christ itself sets forth future events. The resurrection of Christ — God’s firstborn Son — took place after two days, on the third day. This sets forth the fact that all of God’s firstborn Sons — Christ, Israel, and the Church (following the adoption) — will be raised up after two days, on the third day. It will be after two days, on the third day — after two thousand years, on the third one-thousand-year period — that Christ will enter into His glory, accompanied by both restored Israel and His wife (cf. Luke 9:32; 24:26; John 11:6-7, 43-44).

Following His resurrection, Jesus spent forty days instructing His disciples in things pertaining to “the kingdom of God” (Acts 1:3). Then, following His ascension, Jesus appeared to Paul in the Arabian Desert and personally instructed him concerning future events (Galatians 1:11-12, 16-17).

2) Revealed to Pharaoh that a time of plenty would be followed by a time of famine. Both of these periods were to be seven years in length (Genesis 41:29-36)

“Seven” is one of the numbers showing completeness. It signifies the completion of that which is in view. The dreams of Pharaoh, thus, set forth events transpiring within two complete periods of time.

Throughout the Word of God we are told about these two complete periods, which within their proper framework FOLLOW the resurrection of Christ. There is to be a time of plenty — the day in which we presently live; and there is to be a time of famine — the Tribulation period. And just as surely as the time of plenty ended during Joseph’s day and the time of famine followed, the time of plenty in which we now live will end, and the time of famine will follow (Matthew 24:21; Revelation 6:1-8).

The Exaltation of Joseph (Genesis 41:39-45)

1) Following his removal from prison and his making known God’s Revelation, Joseph was exalted and seated on the throne of the ruler over all Egypt. Joseph was arrayed in fine linen, a gold chain was placed about his neck, he rode in Pharaoh’s second chariot, all were required to bow their knee to Joseph, and he was placed over all the land of Egypt (Genesis 41:39-44)

Following His resurrection and His making known God’s Revelation (Acts 1:3), Jesus was exalted and seated on the throne of the Ruler over all the earth, and the universe at large (Psalm 110:1; Revelation 3:21).

God has exalted Jesus to His right hand to be “Prince and Savior” (Acts 5:31); He has been “crowned with glory and honor” (Hebrews. 2:9); He has been clothed with garments befitting His position — a body enswathed with the glory of God (Psalm 104:1-2); God has stated, “that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth” (Philippians 2:10); “All authority . . . in heaven and on earth” has been given to Him (Matthew 28:18 ASV); and this is all with a view to the Anointed One exercising power from His own throne in the coming age (Psalm 110:1-3; Revelation 3:21).

2) During the time Joseph was seated on the throne of another, and before the time of famine, he became the savior of the world, and he took a Gentile bride (Genesis 41:45)

During the time Jesus is seated on the throne of His Father, and before the time of famine, He is the Savior of the world, and He is taking a Gentile bride (Acts 15:14; Romans 11:25; Revelation 19:7-8).

During the present time, the world is enjoying its day of plenty. But the day of famine is just ahead. The Church, of course, will not be here. Christ will remove His bride before the time of famine (which will involve the removal of ALL Christians at that time, for the bride will not be singled out — the “called out” will not be removed from the “called” [cf. Matthew 22:14] — UNTIL events surrounding the judgment seat, where ALL Christians MUST appear [2 Corinthians 5:9-11]).

In the type, Asenath, the wife of Joseph, was not affected by the time of famine. She was noticeably absent during events surrounding the famine, which included events surrounding Joseph’s dealings with his brethren during the time of famine. Thus will it be in the antitype. The Church will have no part in events surrounding the Tribulation; nor will the Church have a part in Christ’s dealings with His brethren according to the flesh both during and immediately following this time.

In a corresponding type in the book of Exodus we find these same truths set forth. Moses took a Gentile bride during the time of his rejection by his brethren, but she had no part in his dealings with his brethren during the plagues upon Egypt and the subsequent Exodus of the Israelites from Egypt. Moses’ wife, Zipporah, did not accompany Moses to Egypt when he appeared to his brethren the second time and was not present during any of his dealings with his brethren in Egypt or with the Assyrian Pharaoh ruling Egypt.

She was separated from Moses during this time and reunited with him only after the Exodus (Exodus 2:21; 4:20-26; 18:1-5).

As in the antitype of Joseph and Asenath, or in the antitype of Moses and Zipporah, Christ’s bride will have no part in the coming Tribulation, or in Christ’s dealings with His brethren according to the flesh, both during and immediately following the Tribulation.

Christ’s wife will not accompany Him to the earth when He returns to complete the judgments of the Tribulation and to deliver His brethren. She, as Asenath in relation to Joseph, or Zipporah in relation to Moses, will be separated from Christ during this time and be reunited with Him only after He concludes His dealings with Israel. Those who accompany Christ to the earth and witness concluding judgments of the Tribulation and His dealings with His brethren during this time will be angels, not Christians (Revelation 19:14; Jude1:14; 1 Thessalonians 3:13; 2 Thessalonians 1:7; cf. Deuteronomy 33:2; Psalm 68:17; Acts 7:53; Hebrews. 2:2).

Just as surely as night follows day, a time of famine will follow the present time of plenty. For those who dwell on the earth, many will come to realize too late that “the harvest is past, the summer is ended, and we are not saved!” (Jeremiah 8:20) — which would have to do with both the saved and the unsaved.

(Salvation for those who have already “passed from death to life” has to do with an ongoing aspect of salvation, to be realized in the future — the salvation of the soul.

Salvation for those who have not “passed from death to life” is another matter though. They have yet to possess spiritual life. Consequently, they are completely removed from all aspects of the overall scope of salvation that God, through His Son, has provided for man.)

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Chapter Six

Joseph and Asenath

Exalted Over All Egypt

(In Chapter 5, Joseph was seen delivered from prison and placed at the right hand of power; and from this position, Joseph took a Gentile bride. The antitype, of course, is easy to see. Jesus was delivered from the place of death and placed at the right hand of Power; and from this position, Jesus is presently taking a Gentile bride.

The bride whom Christ is presently taking from the Gentiles is for a purpose that will be realized in the coming age. Christ, in that day, will hold the earth's scepter as He ascends His Own throne; and His bride, who will then be His wife, will ascend the throne and exercise power as co-regent with Him [Revelation 2:26, 27; 3:21].)

Two Complete Periods (Genesis 41:1-54)

Joseph revealed to Pharaoh the interpretation of two dreams, and these dreams had to do with events transpiring during two seven-year periods. "Seven" is the number of perfection. It signifies the completion of that which is in view. Events transpiring during these two periods, thus, point to events transpiring during two complete periods of time in the antitype.

A completeness shown by the number seven is evident throughout Scripture. The six-day restoration of the earth in Genesis chapter one — an earth that had become "without form and void" as a result of Satan seeking to exalt his throne (cf. Isaiah 14:12-17; Jeremiah 4:23-28; Ezekiel 28:14-19) — was incomplete without the seventh day of rest (Genesis 1:2-2:3 [2b]). These seven days set forth in type, at the very beginning of Scripture, the period of time that biblical revelation covers, which is the period of time that God concerns Himself with the affairs of man on this present earth. From the point of man's fall, the complete length of this time will be seven days — 7,000 years — one complete period of time (cf. Matthew 16:28-17:5; 2 Peter 1:15-18; 3:3-8). God will work six days in the restoration of a ruined creation (ruined man, along with the ruined material creation once again) and then rest the seventh day, exactly as He did in the prior restoration of a ruined creation set forth in the opening verses of Genesis (cf. Genesis 1:1-2:3; Exodus 31:13-17).

"The thought of a ruined condition of the earth succeeding its original creation...is required by the typical view" (F. W. Grant).

God later dealt with Israel, not only in complete keeping with this established pattern, but in related numeric fashions as well.

The Sabbath was given to Israel as a "sign" (pointing to a day of rest following God's present six-day restorative work [Exodus 31:13-17]), and the complete sacred calendar of Israel, in both history and prophecy, was set forth in another septenary manner — in the seven "feasts of the Lord" (Leviticus 23:1ff). That which was depicted by these festivals begins in history with the birth of a nation the night of the Passover in Egypt, during the days of Moses; and this festival foreshadows that day when the nation will be reborn, that day when Israel will observe her national Passover (through appropriating the blood of the slain Lamb) during the days of the One Who is greater than Moses.

A deliverance from Gentile dominion occurred under Moses; and this was followed by the nation being led into the land covenanted to Abraham, Isaac, and Jacob, with the nation being placed in that land within a theocracy under Joshua (the Hebrew name for "Jesus," meaning Salvation). A deliverance from Gentile dominion is about to occur under Christ; and this will be followed by a restoration of the nation to the land covenanted to Abraham, Isaac, and Jacob, with the nation being placed in that land within a theocracy under Christ.

These are among events set forth by the "feasts of the Lord" in Leviticus 23.

The time of the captivity of the children of Israel in Babylon was set by God at seventy years, which is "ten" sevens. "Ten" is the number of ordinal completion relating to the earth. "Ten," like seven, is a complete number, but from a different perspective (cf. Matthew 25:1; Luke 19:13).

Daniel's prophecy of the Seventy Weeks (Daniel 9:24-27) constitutes a period of time (490 years) that equals seven times seventy, or seven times seven times ten. These 490 years constitute a complete period of time determined upon the Jewish people and the city of Jerusalem, which will be followed by the Messianic Era ((Daniel 9:24). Note also that the beast in Revelation 13:1ff, the end-time world ruler (who will appear during the final seven years of this 490-year period), will have seven heads and ten horns.

All Scripture rests upon a divinely established numeric arrangement, and, consequently, numbers in Scripture are fraught with spiritual significance and meaning.

The world is presently enjoying its time of abundance, set forth by the seven years of plenty in Pharaoh's dreams. But the world will shortly be ushered into a time of trouble, set forth by the seven years of famine in these same dreams. This time of trouble/famine is described in Genesis as being so grievous that "the plenty shall not be known in the land by reason of that famine following" (Genesis 41:31). The antitype of this period is described in Matthew's gospel as a time of trouble "such as was not since the beginning of the world to this time, no, nor ever shall be" (Matthew 24:21).

Throughout both the complete times of plenty and famine Joseph occupied a position at the right hand of the ruler over all Egypt in the type. In the antitype, Jesus presently occupies a position at the right hand of the Ruler over all the earth (and the universe at large) during the time of plenty, and He will continue to occupy this position during the time of famine that will follow.

(Note that God is the Supreme Ruler over the entire universe, which includes the earth. Then, messianic angels rule various provinces in the universe under God, with Satan [a fallen messianic angel] presently ruling the earth in this capacity.)

Joseph took a Gentile bride during the time of plenty. And Jesus is presently taking a Gentile bride during the time of plenty.

Joseph was arrayed in fine linen, a gold chain was placed about his neck ("gold," in Scripture, speaks of Deity), he was made to ride in the second chariot, all Egypt was commanded to bow the knee before Joseph, and he was given a new name — Zaphnath-Paaneah — which means, "Savior of the world." Pharaoh said unto Joseph, "I am Pharaoh, and without your consent no man may lift his hand or foot in all the land of Egypt" (Genesis 41:40-45).

For those who have eyes to see, the antitype is clear. God the Father has placed His Son, Jesus, in exactly this same position (Philippians 2:6-10; Hebrews 2:9; 1 Peter 3:22; Revelation 3:21).

But, as previously seen, though the position that Christ occupies will remain unchanged (as the position that Joseph occupied), conditions on this earth will change; and these conditions will change drastically.

The time of plenty is going to come to an end, with a time of unparalleled famine following — a time so grievous that conditions existing during the previous time of plenty "shall not be known" throughout the earth because of the famine (Genesis 41:31). And all of this is something that man not only seems to know very little about but also doesn't even seem to want to discuss today. Man wants to remove that day — when the time of plenty ends, and the time of famine begins — far from him. Scripture though cannot be broken. The time of plenty is going to end, and the time of famine is then going to begin:

"Then the seven years of plenty which were in the land of Egypt ended,

and the seven years of famine began to come, as Joseph had said..." (Genesis 41:53-54a).

In the type, the time of plenty came to an end, and the time of famine followed, just as Joseph had said. And in the antitype, the time of plenty during which we presently live will come to an end, and the time of famine will follow, just as Jesus has said (Matthew 24:21-22).

Go unto Joseph (Genesis 41:55-57)

When the famine came upon Egypt, "the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians,"

"Go to Joseph; whatever he says to you, do.

The famine was over all the face of the earth, and Joseph opened all the storehouses and sold to the Egyptians. And the famine became severe in the land of Egypt" (Genesis 41:55-56 [55b]).

This sets forth a truth that Christians appear to have little appreciation for today. Although the famine in this verse refers to the coming Tribulation in the antitype, the application to Christians during a time of famine (need) today is too evident to pass by without a few comments.

Do you have a need? Do you know how to obtain a supply for any need that might arise in your life? The answer is found in Genesis 41:55-56: "Go to Joseph; whatever he says to you, do." He will then open "all the storehouses." A similar thought is set forth in the words of Jesus in John 14:14: "If you will ask anything in my name, I will do it."

Asking in the name of Jesus is a very misunderstood subject today. These words do not constitute a magic formula that can be repeated at the end of a prayer merely to obtain things that an individual may desire to have. "In Jesus' name" implies that the person is acting on the Lord's behalf, using the talents and/or pounds left in their possession to bring forth an increase (Matthew 25:14-20; Luke 19:11-27). That would be to say, they would be trading and trafficking, using that which the Lord had entrusted to them in order to carry out business on His behalf during His time of absence. And, in the process of carrying out this business, a person would have certain needs that must be met. That person could then make requests "in Jesus' name," with the assurance that such requests would be answered and met.

If a person is truly conducting business on the Lord's behalf, in the manner that He has told them to conduct that business, it should go without saying that the person would be doing that which the Lord had told them to do. A person in this position could then go to Jesus with his needs, the storehouses would be opened, and the Lord would supply these needs (cf. John 16:23-24; James 4:3; 1 John 3:22).

One of the main cries heard in Christian circles today is the plea for money to carry on the Lord's work. That is a strange sound coming from the trumpet. Reverse that into the type in Genesis 41, and you will have the people of Egypt going out trying to raise money to help Joseph. NO! The only correct biblical response is to "GO unto Joseph; what he says to you, DO!" He will THEN open "ALL the storehouses."

The attitude of too many Christians today is, "Tell the people, and trust the Lord." Arno Gaebelein, one of the great Bible teachers in past years, used to say that when you tell the people, you cease to trust the Lord. The attitude of Dr. Gaebelein in this area was far more Scriptural than the position many Christians are taking today. Not only are there certain pseudo-religious programs on radio and television, which are little more than fund-raising campaigns preying on the biblical ignorance of Christians, but many churches throughout the land are carrying on man-made programs that are little different. If Christians followed the admonition of Scripture concerning their needs in all areas, they would find that not only would many (probably most) Church-related programs of today cease to exist, but many others would come into existence; and the Lord would supply the necessary funds to carry on His work.

Any group of Christians doing what the Lord has told them to do need only ask of the Lord, and He will supply any need that might arise. Any church in financial straits today has not done one or both of two things: The members constituting that church have either not done what He has told them to do or they have not gone to the Lord for their needs.

What has the Lord told you to do? Two related thoughts will be set forth that individuals might consider, and which will perhaps shed light on the central reason why many Christian organizations and churches have been beset by problems — financial and otherwise.

1) The Attitude of Christians toward the Word of God in General

God has placed pastor-teachers in churches to lead Christians into a mature knowledge of the Word of God. Christians, in turn, are to take this knowledge and do what God has told them to do in His Word. God speaks to us today through His Word.

This Word is to be taught "precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little." The ones whom the Lord will teach "knowledge" and make to understand "doctrine" are those who are "weaned from the milk, and drawn from the breasts" (Isaiah 28:9-13). If one follows God's Revelation to man, his teachings will center on God's firstborn Sons — Jesus, Israel, and the Church (awaiting the adoption). Not only will his teachings center on God's firstborn Sons, but the goal toward which all things are moving — the earth's coming Sabbath rest, the Messianic Era — will be placed in its proper perspective.

Teachings concerning Christ begin in Genesis 1:1 (cf. John 1:1-5). Jesus stated that ALL Scripture was about Him (Luke 24:27, 44; John 5:39, 46). Thus, it matters not where a person turns in Scripture, he will find himself studying about some facet of the person and work of Christ.

Teachings concerning the nation of Israel also begin in Genesis. Not only was Abraham the father of this nation (Genesis 11:26ff), but teachings concerning Israel can be seen much earlier in typology. Genesis 4, for example, sets forth Cain (responsible for the death of Abel) as a type of Israel (responsible for the death of Christ); and Noah passing through the Flood is a type of Israel passing through the coming Tribulation.

Teachings concerning the Church also begin in Genesis. Adam and Eve constitute the original type of Christ and His bride, and Enoch and Methuselah constitute a type of Christians being removed before the coming Flood (Tribulation) — some via death as Methuselah, others by being caught up alive as Enoch.

Teachings concerning the kingdom also begin in Genesis. The Sabbath day of rest (Genesis 2:1-3), following six days of work (Genesis 1:2-31 [2b]), sets forth the fact that a Sabbath day of rest is coming following six days of work. And each one of these days will be 1,000 years in length (cf. Exodus 31:13-17; Hebrews 4:4-9; 2 Peter 1:15-18; 3:3-8).

Genesis is rich beyond degree. There's not a single biblical doctrine that cannot be found in some form in Genesis. In order to correctly understand the work of the Son — past, present, and future — along with the place occupied by Israel and the Church in God's eternal plans and purposes, one MUST begin in Genesis.

A teaching example for the servants of the Lord to follow has been set by Jesus Himself: "Beginning at Moses and all the prophets..." (Luke 24:27). Great spiritual lessons concerning Christ, Israel, and the Church can be drawn from the Old Testament Scriptures, beginning with the writings of Moses. And spiritual lessons of this nature can be derived only through extensive studies of the types.

Thus, the import of types in Scripture can immediately be seen. Not only will God's three firstborn Sons — Christ, Israel, and the Church — be placed in their proper perspective, but teachings drawn from "Moses and all the prophets" will be directed toward the earth's coming Sabbath day of rest — the coming Messianic Era, when God's three firstborn Sons (the Church, following the adoption) will be placed in their proper positions on and over the earth. No wonder it was said by more than one great Bible teacher of past years that types commend themselves to the spiritually minded.

2) The Attitude of Christians toward the Word of God in Particular

The central message of Scripture, the Word of the Kingdom, is the message upon which Satan has centered his attack throughout this dispensation. And this is perhaps nowhere better depicted in Scripture than in the parables of Matthew 13.

In these parables, Satan is the one who seeks to bring about barrenness in the lives of Christians as they find themselves placed in various parts of the world, with a view to their bringing forth fruit (Matthew 13:4-8, 19-23); he is the one responsible for sowing tares among the wheat, with a view to barrenness among Christians (Matthew 13:24-30); he is the one who produced an unnatural growth in Christendom early in this dispensation, which continues today, resulting in his messengers finding ready acceptance therein (Matthew 13:31-32); and he is the one responsible for the leavening process that has been occurring within Christendom throughout this dispensation, resulting in an every-increasing corruption, which will continue until the whole has been leavened (Matthew 13:33).

Satan's attack in this fashion has not been an attack upon biblical doctrine in general. Rather, it has been an attack upon biblical doctrine in a very particular and specific manner. It would be an attack similar to that referred to in military circles today as "a surgical strike [an attack directed at one specific target, using computer-guided missiles, leaving that which surrounds the target untouched]." It has been an attack directed specifically at the Word of the Kingdom.

And the direct command to Christians in the Word of God runs completely contrary to that which can be seen occurring on almost every hand in Christendom today. To avoid being caught up in the wiles of Satan — in which almost the whole of Christendom finds itself today — Christians are commanded to study the Word, remaining in complete keeping with the Old Testament prophecies. It is only through a knowledge gleaned from the Word after this fashion that Christians can know how to properly array themselves in armor, know how to properly combat the enemy, know how to remain faithful, and know how to maintain a proper spiritual awareness (cf. Ephesians 6:10ff; 1 Timothy 1:18-19; 2 Timothy 2:15).

Further, Christians are commanded to strain every muscle of their being in the present race of the faith, something that they would know very little about apart from a proper study of the Word (1 Timothy 6:11-19; 2 Timothy 4:7-8; Jude1:3). And Christians are to govern their lives after this fashion with a view to a prize that awaits the victors at the end of the race of the faith (1 Peter 4:12, 13; 5:1-6).

And it is not just any prize awaiting Christians who govern their lives after this fashion. Rather, it is the highest prize of all prizes. It is the greatest thing that God could ever design for redeemed man — that of one day being elevated into the heavens and being privileged to ascend the throne with God's Son, ruling the earth as co-regent with the King of kings, and Lord of lords.

Can Christians expect the storehouses to be opened and the blessings of the Lord to flow out, even though they have gone to Him for their needs, if they refuse to do what He has told them? Look once again at the order in Genesis 41:55-56: GO...DO...and He will THEN open ALL the storehouses.

Famine upon the Earth (Genesis 42:1-38)

The time of famine is coming. It came during Joseph's day, and it will come during the present day. The brethren of Joseph faded from view after he had been sold into the hands of the Gentiles (Genesis 37:28), and they did not reappear until the time of famine (Genesis 42:1).

The brethren of Jesus, according to the flesh, faded from view after He had been sold into the hands of the Gentiles. Israel has been set aside while God, during the time of plenty, takes out of the Gentiles a people for His name.

However, when the time of famine begins, just as the brethren of Joseph in the type reappeared, the brethren of Jesus in the antitype will reappear. And then, as Joseph dealt with his brethren, God will deal with Israel on a national basis once again.

1) When the time of famine came, Joseph's brethren were driven from their land and forced to go into Egypt (Genesis 42:3).

During the coming time of famine, Jesus' brethren will be driven from their land and forced to go out into the Gentile world. The Jews in the land of Israel today are there in unbelief awaiting the man of sin. He will one day appear, exactly as foretold in Scripture, and make a seven-year covenant with many in Israel. After three and one-half years this covenant will be broken, and Satan, through the man of sin, will launch his final and most intense attack against Israel. The Jews in the land who do not escape to the place of safety prepared by God (Revelation 12:6) will either be killed or sold as slaves throughout the Gentile world. And in his campaign against Israel, during a three and one-half year period, this man will succeed in destroying two-thirds of the world's Jewish population (Zechariah 13:8), though he will fail in his ultimate goal — the complete destruction of the Jewish people (Revelation 12:13-17; cf. Jeremiah 31:35-37).

2) During the time of famine, Joseph's brethren had no place to turn but to Joseph (Genesis 42:6).

During the coming Great Tribulation, Jesus' brethren will have no place to turn but to Jesus (Exodus 3:2, 7-9).

3) Joseph's brethren confessed their guilt in his presence. The time was after two days, on the third day (Genesis 42:18-23).

Jesus' brethren will confess their guilt in His presence. The time will be after two days, on the third day (Hosea 5:15-6:2). The Word of God states that Israel in that day "shall look upon Me [Jesus] whom they have pierced, and they shall mourn for Him, as one mourns for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn" (Zechariah 12:10b).

(In the Hebrew text of Zechariah 12:10 there is an untranslated Aleph and Tau [the first and last letters in the Hebrew alphabet, equivalent to the Alpha and Omega in Greek, the first and last letters in the Greek alphabet]. Note Who declares Himself to be the "Alpha and Omega, the first and the last" [Revelation 1:8, 11]. It is none other than the pierced One in Zechariah 12:10, the Aleph and the Tau.)

4) Joseph helped his brethren and supplied their needs — without price — during the time of famine (Genesis 42:25-26).

Jesus will help His brethren and supply their needs — without price — during the coming time of famine (Isaiah 55:1).

The Silver Cup and the Confession (Genesis 43; 44)

When Joseph's brethren journeyed to Egypt the first time, Benjamin did not accompany them. Benjamin was Joseph's full-blood brother. The other sons of Jacob were Joseph's half-brothers. Benjamin was the youngest of all Jacob's sons and was the only remaining son who had been conceived by Rachel. Rachel, the wife Jacob worked seven additional years to procure, had died at the time Benjamin was born; and since Jacob presumed that Joseph was dead, Jacob had refused to allow Benjamin to accompany his brothers to Egypt for fear that something might befall the only remaining son whom Rachel had borne.

The remainder of Joseph's brethren, on their first trip to Egypt, bowed themselves before Joseph in accordance with Joseph's dreams (Genesis 37:5-10; 42:6, 9), pointing to that time yet future when the brethren of Jesus will be forced to come and bow before Him. Joseph knew his brethren, but they did not know him (Genesis 42:8), pointing to that future day when Jesus will still be a stranger to the house of Israel, after they have gone to Him for help. He will know them, but they will not know Him until He reveals Himself to them, exactly as seen in the type.

Even in Israel's present state of unbelief, the attitude of Jesus toward the house of Israel is graphically illustrated in the attitude of Joseph toward his brethren. Note that Joseph turned aside and wept while his brethren were still unaware of his true identity (Genesis 42:24; 43:30; cf. Matthew 23:37-39; Luke 19:41; John 11:35).

Joseph questioned his brethren concerning the welfare of their father and whether or not they had another brother who was not with them. Not knowing that he already knew one brother was absent, Joseph's brethren told him about Benjamin. Joseph then forced them into a position where they would have to bring Benjamin with them during their next trip into Egypt (Genesis 42:14; 43:15).

Then, when Benjamin was brought down with his brothers on their second trip into Egypt, Joseph had all eleven brothers brought to his house to dine with him. He had his servants place each brother before him, according to his birthright (which confounded the brothers, for they had no idea how Joseph possessed such knowledge about them); and Benjamin was given an amount of food which was five times greater than servings given to any of his brothers. And after they had dined together, Joseph then commanded the steward of his house to have their sacks filled and to place his silver cup in Benjamin's sack (Genesis 43:33-44:2).

Then after Joseph's brethren had left for home, not knowing that the silver cup was in their possession, Joseph sent his steward to overtake them, retrieve his cup, bring his brethren back, and place them before him. After the brothers had been overtaken and the search conducted, the cup was found in Benjamin's sack (where Joseph had previously instructed that it be placed). Joseph's brethren rent their clothes (an outward expression of great grief); and, after they had returned, Judah stood before Joseph and confessed "the iniquity of your servants [referring to all eleven brothers]." Judah was forced, through circumstances, to relate that which had occurred years before, when Joseph was sold into the hands of the Gentiles by his brethren (Genesis 44:3ff).

Benjamin and Judah represent the entire nation of Israel during that future time of trouble when the Israelites go to Jesus for help. Just as Benjamin's serving at the table was five times greater than servings given to his brothers, Israel, will be blessed above measure ("five" is the number of grace — that which God is able to do totally apart from human intervention). And just as the silver cup was found in Benjamin's possession, that to which the cup points will be found in Israel's possession in that coming day, among those who do not realize that they possess the cup.

"Silver" in Scripture speaks of the price of redemption. There is no redemption apart from the shedding of blood. The tabernacle, for example — the house of blood — rested entirely on a foundation of pure silver. This silver had been collected from the children of Israel and was called "atonement money" (Exodus 30:11-16; 38:25-27). The One to Whom the tabernacle in every detail points — the Lord Jesus Christ — was betrayed for thirty pieces of silver. He is the One Who has paid the price for our redemption with His Own blood.

The silver cup — found in Benjamin's possession, to be found in Israel's possession — sets forth the fact once and for all that this nation is guilty of blood, and this blood is none other than the blood of the Lord Jesus Christ. It matters little that large religious bodies — Catholic and Protestant alike — as well as others, have sought to absolve Israel of guilt in the death of Christ. The cup was found in Benjamin's possession in the type, and in that future day when Jesus deals with His brethren, the cup will be found in Israel's possession in the antitype (cf. Acts 2:23, 36; 3:12-15; 4:8-10).

After Joseph's brethren realized that the cup was in their possession, they rent their clothes; and then Judah stood before Joseph and confessed the iniquity of not only himself but that of his brothers as well.

In the antitype, after Jesus' brethren realize that the cup is in their possession, there will be a great mourning, not only in Jerusalem, but throughout all the land (Zechariah 12:10-14). Then, in the antitype of Judah's confession in Joseph's presence (in the presence of the one who had been offended), the Jewish people will confess their iniquity in Jesus' presence (in the presence of the One Who has been offended).

This will occur at the apex of the darkest hour of Israeli history. When it seemed that all was lost and Benjamin was about to become a slave forever, Judah confessed their guilt to Joseph.

During the Great Tribulation when it will seem that all is lost and the Israelites are about to be faced with slavery forever at the hands of the Gentiles, they will cry out to Jesus, acknowledge their offense, and He will hear (cf. Leviticus 5:5-6; 26:40-42; Deuteronomy 30:1-3; Hosea 5:15-6:2; Joel 3:6-8).

The Revelation of Joseph to His Brethren (Genesis 45:1ff)

Then Joseph could not refrain himself before all them that stood by him; and he cried, "Cause every man to go out from me." And there stood no man with him, while Joseph made himself known unto his brethren.

And he wept aloud: and the Egyptians and the house of Pharaoh heard.

And Joseph said to his brethren "I am Joseph; does my father still live?" And his brethren could not answer him: for they were troubled [lit., 'terrified'] at his presence.

And Joseph said to his brethren, "Come near to me, I pray you." And they came near. And he said, I am Joseph your brother, whom you sold into Egypt (Genesis 45:1-4).

This, of course, is a type of that future day when Jesus reveals Himself to His brethren, the nation of Israel. To illustrate how any one type is incomplete in itself and must be studied in conjunction with other types and the antitype to obtain the complete picture, note a corresponding type in Acts 9:3-6 and the antitype of both types in Zechariah 12:10-12; 13:6.

In Acts 9:1-7, the one later known as the Apostle Paul was leading a great persecution against Christians when Jesus appeared to Paul, personally, in His body of flesh and bones. Others were with Paul, but they neither saw Jesus nor entered into His dealings with Paul. Paul asked the question, "Who are you, Lord?" And the reply was, "I am Jesus..." (Acts 9:5). Immediately following this revelation, Paul was troubled (lit., "terrified") by the Lord's presence (Acts 9:6), just as the brethren of Joseph had been troubled (lit., "terrified") by his presence (Genesis 45:3).

In 1 Timothy 1:15-16, we are told that Paul was not saved just to obtain mercy, but he was saved for a "pattern (Gr. hupotuposis, 'a prototype') to them that should hereafter believe on Him to life everlasting." According to 1 Corinthians 15:8, Paul was "born out of due time" when Christ appeared to him on the Damascus road. The words "born out of due time" are a translation of a Greek word that literally means, "born before it was time to be born," or "abortion." The manner of Paul's conversion was a premature birth to establish a prototype. Paul's salvation experience constitutes a type of Israel's future salvation experience.

Drawing from the types in Genesis 45:1-4; Acts 9:1-7 and the antitype in Zechariah 12:10-12; 13:6, note what one finds concerning that future day when Jesus will reveal Himself to Israel.

1. Jesus will find Israel participating in a persecution of the people of God (Acts 9:1-2).

2. Jesus will be alone in His dealings with Israel (Genesis 45:1; Acts 9:7).

3. Jesus will weep once again because of Israel, but this time tears of joy will be shed (Genesis 45:2; cf. Luke 19:41; John 11:35).

4. Israel is going to ask, "What are those wounds in your hands?" And Jesus will reply, "Those with which I was wounded in the house of my friends" (Zechariah 13:6). It would appear that this question may very well come first, with Israel almost afraid to ask the next question, fearing the answer that the nation will hear.

But, nevertheless, Israel is going to ask, "Who are you, Lord?" (Acts 9:5). And the reply will be, "I am Jesus" (Genesis 45:3; Acts 9:5).

5. Israel will then stand terrified and astonished in the presence of Jesus as they gaze upon the One Whom they crucified 2,000 years earlier (Genesis 45:3; Acts 9:6; Zechariah 12:10).

After the national conversion of Israel, set forth in type by Paul's conversion, Israel will then, like Paul, ask the question, "Lord, what will You have me do?" (Acts 9:6). After Paul's conversion, the good news that he had been called to proclaim was carried to the four points of the compass, and individuals throughout the entire Gentile world heard the message (Romans 10:18; Colossians 1:23).

After the conversion of Israel, the nation will carry the message of the one true and living God to the ends of the earth. Joseph's brethren went forth proclaiming, "Joseph is still alive, and he is governor over all the land of Egypt" (Genesis 45:13, 26). Israel in that day, like the brethren of Joseph, will go forth proclaiming, "Jesus is still alive, and He is the Governor over the entire earth."

Israel in that day will occupy her rightful place in relation to her calling (Isaiah 43:9-12). Israel will then carry the message of salvation through Jesus Christ and the message of the glory of the kingdom to the ends of the earth.

God's Three Firstborn Sons Exalted Together

God presently has two firstborn Sons — Christ, and Israel. "Christ" is God's only begotten firstborn Son (John 3:16), and "Israel" is presently God's only adopted firstborn son (cf. Exodus 4:22-23; Romans 9:4).

In that coming day following Christ's return, God will have another adopted firstborn son. Following the adoption of Christians (Romans 8:14-23), which will occur following this present dispensation, God will have a third firstborn son (Hebrews 12:23).

"Sonship" implies rulership. Sons of God presently rule the earth. Satan and his angels presently rule and are sons of God through creation, as Adam, created to rule and to reign in Satan's stead, was a son of God [in both his unfallen and fallen state] (cf. Genesis 1:26-28; Luke 3:38). But, though sons of God presently rule, God is about to replace these sons with a new order of Sons (Romans 8:19). Satan and his angels are about to be put down, and a new order of Sons will then be elevated to the throne. And the entire creation — brought under the bondage of sin because of Adam's sin — presently groans and travails in pain, awaiting that day (Romans 8:20-22).

Within the framework of God's orderly arrangement of the earth's government, disorder presently prevails. Satan is out of place; his rightful place is consignment to the abyss, to be followed by consignment to the lake of fire. Christ is out of place; His rightful place is seated on His Own throne, ruling the earth in the stead of Satan. The Church is out of place; the Church's rightful place is to be seated on the throne with Christ, ruling in the stead of angels. And Israel is out of place; Israel's rightful place is to be positioned at the head of the nations on the earth.

A major change in the earth' government is in the offing. God's restorative work — lasting six days, 6,000 years (in complete keeping with the established pattern in Genesis 1:1-2:3) — is almost over. The work of the Spirit in the world during the present dispensation — that of procuring a bride for God's Son, a part of God's restorative work — is almost over. And the past dispensation, with only seven years remaining, in which God will complete His dealings with Israel, is almost over as well.

The six days, the 6,000 years, are almost over. God's restorative work is almost finished, and the new order of Sons is about to be manifested for the entire creation to behold. That day is almost upon us. Man's Day is about to end, and the Lord's Day is about to begin.

And in that coming day, during the earth's coming Sabbath, that which is presently out of place will then be in place. In that day, following Satan and his angels having been put down, God's three firstborn Sons will be exalted together. Only then will order be restored, with perfection once again existing in God's ordered structure of the earth's government.

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The following Word Document is SAFE to open and print: The Bride in Genesis BOOK by Arlen L. Chitwood.docx

For Appendixes of The Bride in Genesis BOOK in this site, reference The Tree of Life and The Out-Resurrection and The Tree of Life.

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Note that the sounding of the seventh trumpet and the pouring out of the seventh vial not only both depict the same scene but also the finality of the matter with regard to that scene (Revelation 10:1-7; 11:15-19; 16:17-21). And it would be impossible to have two finalities in the preceding manner but yet somehow see them as depicting something different.

Opening the Seventh Seal
Depicting Final Judgments Following Christ’s Return
By Arlen Chitwood of Lamp Broadcast

“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.
And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.
And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.
And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightning, and an earthquake.
And the seven angels which had the seven trumpets prepared themselves to sound…
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God…
And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth…”(Revelation 8:1-6; 15:1; 16:1).

The preceding verses have to do with a sequence of judgments occurring in the Book of Revelation once the seventh and last seal of the seven-sealed scroll in Revelation 5 has been broken, which reveals the seven-trumpet and seven-vial judgments. And, as will be shown, the seven trumpet judgments and the seven vial judgments are two depictions of the same judgments, not different, sequential judgments.

Most commentators see the trumpet judgments occurring first, then the vial judgments sequentially following, for this is the way that they see them laid out in the book (Revelation 8-11 [the trumpets], then Revelation 15; 16 [the vials]). In this respect, these same commentators usually attempt to see one complete, continuous sequence of events depicted throughout Revelation 6-19, which is where the mistake is made.

The Book of Revelation is simply not structured in a sequential manner of this nature; nor is a good portion of Scripture which precedes structured in such a manner, particularly when one views matters from a typical standpoint.

Sequences of events are depicted, but the book will often drop back and cover the same events from another vantage point or cover other events occurring during the same time.

In this respect, note that Christ’s return is seen three places in Revelation 6-19 (depicted different ways in each place):

1) In conjunction with the breaking of the sixth seal (Revelation 6:12-17), immediately before the trumpet judgments of the seventh seal (Revelation 8:1ff [though information concerning the 144,000 and the results of their ministry lie between, in Revelation 7, providing introductory information for later dealings with the 144,000 in Revelation 12; 14 {14a}]).
2) Immediately before the vial judgments of the seventh seal (same place as previously seen before the trumpet judgments), at the end of Revelation 14:14-20, with the sixth and seventh vial judgments depicted in these verses in connection with His return (Revelation 15; 16).
3) And then again at the end of Revelation 19:11-21 (with only the judgments seen in the sixth and seventh trumpets, the sixth and seventh vials, depicted following the third and last mention of Christ’s return [as previously seen in Revelation 14 {b}]).

It is evident that a sequence of events can be followed at this point in the book (seen from comparing Scripture with Scripture in the book, along with going back to the type in Exodus [i.e., in a respect, running all the checks and balances which Scripture provides]). And this sequence of events which one can follow at this point in the book shows that the entirety of the judgments revealed when the seventh seal is broken (trumpets/vials) occurs following Christ’s return.

(When Christ returns, He will be accompanied by Moses and Elijah, along with His mighty angels. Numerous judgmental events will occur when He returns [events continuing from those having previously occurred during the Tribulation and now brought to completion, with Christ personally present].
These events are seen in the overall type in Exodus 4-14. Moses will have a part in one aspect of the matter, Elijah in another, and angels in another.
For information on the preceding, refer to The Son of Man Coming in His Kingdom and Two Men at the Empty Tomb in this site. Or, for a more exhaustive treatment, refer to The Time of the End, Chs. 8-19, also in this site.)

To say that the trumpet judgments and vial judgments are different judgments, as most commentators do, can easily be shown to be incorrect. They both have to do with exactly the same thing (the first trumpet and first vial, the second trumpet and second vial, etc); and, as previously noted, they can only both occur at the same time following Christ’s return (not only clearly shown in the Book of Revelation in each instance but clearly shown as well from the single series of judgments in the type in Exodus).

And they will evidently occur during the seventy-five-day period seen at the end of the Book of Daniel — which could only be a period of time set aside for the numerous, revealed events which must occur between the time of Christ’s return and the beginning of His 1,000-year reign.

Note what one finds when comparing the trumpet and vial judgments:

1) First trumpet and vial — both have to do with the earth.
2) Second trumpet and vial — both have to do with the sea.
3) Third trumpet and vial — both have to do with the rivers and fountains of waters.
4) Fourth trumpet and vial — both have to do with heavenly bodies.
5) Fifth trumpet and vial — both have to do with darkness throughout the kingdom of the Beast.
6) Sixth trumpet and vial — both have to do with the great river Euphrates.
7) Seventh trumpet and vial — both have to do with a full and complete end.

(A perfect tense is used in the Greek text of Revelation 16:17 regarding the completion of the vial judgments — “It is done [lit., ‘It has been done,’ or ‘It has been brought to pass’].” And though the perfect tense is not used regarding the completion of the trumpet judgments in Revelation 10; 11, it’s clearly evident from the text that all judgment having to do with the seven-sealed scroll is past.
The perfect tense is used to indicate past action presently existing in a finished state. This is the same tense Christ used in John 19:30 when He cried out from the Cross, immediately before He willingly relinquished His life, immediately before He breathed out, “It is finished [lit., ‘It has been finished’]”; or, this is the tense used in Ephesians 2:8 referring to one’s presently possessed eternal salvation, “For by grace are ye saved through faith [lit., ‘For by grace you have been saved through faith’]…”)

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The following Word Document is SAFE to open and print: Opening the Seventh Seal by Arlen Chitwood of Lamp Broadcast.docx

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The old man would be associated with that remaining in darkness, the new man with that no longer in darkness. And the darkness itself is not gradually changed or ever done away with. The darkness remains, unchanged, until . . . Revelations 22:5.

The “Old Man” did Not Die with Christ, but was
Crucified with Christ!

In the continuing aspect of salvation [present, to be realized in the future], the salvation of the soul, death and shed blood are, as well, required. But NOW it is death in relation to THE individual. NOW it is the death of THE old man.

"Crucifixion" could be used and understood in more than one respect. Christ was crucified hours before He died. The old man has been crucified with Christ, BUT is the old man dead? Compare Romans 6 and Colossians 3. The old man could only be very much alive, THOUGH to be kept affixed to the cross, IN the process of dying.

The old man would be associated with THAT remaining in darkness, the new man with THAT no longer in darkness. And the darkness itself is NOT gradually changed or ever done away with. The darkness remains, unchanged, until . . . Revelations 22:5.

Email portion from Arlen Chitwood re Old Man being dead?

See The Old Man where this subject initiates in this site.

Note the following from STRONG'S:

The following two Word Documents are SAFE to open and print: The Old Man - Question and Answers - by Charles Strong (1).docx and Old Man did Not Die with Christ, but was Crucified with Christ!.docx

In Arlen Chitood's site see Natural and Spiritual Bodies by Arlen Chitwood.

In this site is Battles between a Christian's New and Old Natures adding commentary to the subject.

See following next Eternal Salvation As Seen in the Earth's Restoration by Arlen Chitwood.

Also the following in this site may be of interest: Holy Spirit – Ministries and Filling!, Christians vs. Angelic Rulers Presently!, Christians and the World, SOULICAL, SPIRITUAL or CARNAL MAN, Bodies, Natural and Spiritual, and Satan, Great Enemy of Christian Life!.

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“Judgment” upon the earth itself is past. This judgment occurred almost 6,000 years ago, in Genesis 3:17-19 [with the absence of death and shed blood, as also seen in the previous judgment of the earth in Genesis 1:2a]. But judgment upon those dwelling on the earth, now inseparably connected with a redemption of the earth, by and through judgment, is still future [and this part of the earth’s judgment, resulting in redemption, will necessitate death and shed blood (for death and shed blood must exist where man is involved, else there can be no redemption).

Redemption of Man
By Arlen Chitwood of Lamp Broadcast

Relative to man’s redemption, NO difference exists today from that which existed in Eden almost 6,000 years ago. The whole panorama OF salvation, past, present, and future — spirit, soul, and body — requires death and shed blood throughout. God’s requirements were SET at the beginning, they were SET perfect, and, accordingly, NO change can ever occur.

In the past aspect of salvation, the salvation that we presently possess [having to do with man’s spirit], THE death of God’s Son and His shed blood are required [Christ’s finished work at Calvary].

In the continuing aspect of salvation [present, to be realized in the future], the salvation of the soul, death and shed blood are, as well, required. But now it is death in relation to the individual. NOW it is the death of the old man [cf. Romans 6:1-13; Colossians 2:12; 3:1-10]; and, as well, it is also Christ’s shed blood as before, but NOT His blood relating to His finished work at Calvary; NOW it is His blood on the mercy seat in heaven; NOW His work as High Priest is in view [cf. John 13:4-12; Hebrews 4:14-16; 9:11-12; 1 John 1:6-2:2] — a work on behalf of those presently being saved [a present divine work, which has to do with the saving of the soul]. AND this present work can occur only because those presently being saved have “passed from death to life” [past aspect of salvation] AND can now be dealt with in the spiritual realm.

And the redemption of the body, as seen in Romans 8:23 [not to be confused with the resurrection of the body], has to do WITH the future adoption into a firstborn status and is part and parcel WITH the salvation of the soul.

All is based on and requires death and shed blood.

[Ref. the author’s books, Salvation of the Soul BOOK and God’s Firstborn Sons BOOK (the Appendix Adoption, Redemption of the Body), both in this site, for more information on the preceding.]

Relative to the redemption of the earth, as well, NO difference exists today from that which existed in Eden. This is evident from comparing THE past redemption/restoration of the pre-Adamic earth with THE future redemption/restoration of the post-Adamic earth.

When God brought about a judgment upon AND a subsequent restoration of the pre-Adamic earth, man did NOT yet exist. His creation occurred following the redemption/restoration of the earth. Thus, man did NOT fit into the equation, AND God could redeem/restore the earth simply on the basis of His past judgment of sin BY reducing the earth to a ruin, AS occurred before man’s creation.

Once man appeared on the scene though, reducing the earth to a ruin once again [judgment, allowing for redemption] was NO longer sufficient in and of itself, as before. Judgment NOW must not only befall the earth BUT man upon the earth as well. And, as with man’s present redemption, death and shed blood MUST be involved in the future redemption of the earth in this respect, for not only is man NOW inseparably involved BUT this future judgment will befall man, NOT the earth.

“Judgment” upon the earth itself is past. This judgment occurred almost 6,000 years ago, in Genesis 3:17-19 [with THE absence of death and shed blood, as also seen in the previous judgment of the earth in Genesis 1:2a]. BUT judgment upon those dwelling on the earth, NOW inseparably connected with a redemption of the earth, by and through judgment, is still future [and this part of the earth’s judgment, resulting in redemption, will necessitate death and shed blood (for death and shed blood MUST exist where man is involved, else there can be NO redemption)].

Note how this is set forth in Revelation 5 following a search for One worthy to take the scroll and break the seals on the scroll. Christ was the ONLY One found worthy — in heaven, on earth, or under the earth — to take the scroll from His Father’s right hand, break the seals of the scroll, and bring about the earth’s redemption by AND through judgment upon the earth-dwellers [Revelation 5:1ff]. And doing this, He is seen acting in two realms [providing the reason why He was the only One found worthy, for He was the ONLY One who could act in these two realms] — as “the Lion of the tribe of Judah,” effecting judgment [Revelation 5:5] AND as “the Lamb that was slain,” effecting redemption/restoration [Revelation 5:6, 9, 12-13; 6:1], which will occur through judgment.

This redemption/restoration of the earth will occur at the end of the 6,000 years. And this is what is so vividly described in Revelation 6-19, which results from the breaking of the seals of the seven-sealed scroll introduced in Revelation 5.

Redemption of the domain — the earth — was provided FOR the first man, the first Adam, prior to the time that he was to reign; AND redemption of the same domain will be provided for the second Man, the last Adam, prior to the time that He is to reign.

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Christians are referred to as “sons” only in sections of Scripture where adoption is in view. Both sonship and adoption place matters within a regal setting; and Christians, in all three passages where adoption is dealt with, are seen actively moving toward the goal set before them — the adoption of sons and being brought into a realization of the rights of the firstborn.

Children, Sons, Adoption
By Arlen Chitwood of Lamp Broadcast

Within the family relationship, Christians are referred to as both children and sons. And the two are closely related but are not really the same.

All Christians are referred to as “children” (Greek: teknon), but Scripture does not use “sons” (Greek: huios) in the same all-encompassing manner. Though all Christians are “sons” because of creation, the New Testament use of the Greek word huios, referring to Christians through this means, appears only within contexts which are both regal and where Christians are seen actively progressing toward the goal set before them. In this respect, the word is used relative to Christians in complete keeping with that which “sonship” portends — with rulership.

In the New Testament epistles (both the Pauline and the general epistles), Christians are referred to as “children [teknon] of God” and “sons [huios] of God” about an equal number of times. They are referred to as “children of God” in Romans 8:16-17, 21; Philippians 2:15; 1 John 3:1-2, 10; 5:2. And they are referred to as “sons of God” in Romans 8:14; Galatians 3:26; 4:6-7; Hebrews 12:5-8 (the word “sons” alone, rather than “sons of God,” is used in the latter reference; but a Father-son relationship is in view throughout, showing God dealing with Christians as His sons).

In all three sections of Scripture where Christians are presently referred to as “sons,” adoption is also in view. In both Romans and Galatians, in the Greek text, the word huiothesia (the word for “adoption [son-placing]”) appears in the context of the verses where Christians are referred to as “sons” (Romans 8:15, 23; Galatians 4:5).

And in Hebrews, adoption is seen in the context as well, though from a different perspective. It is seen following the verses referring to Christians as “sons” (in Hebrews 12:16-17— verses forming the heart of the fifth and final major warning in the book, dealing with Esau [the firstborn] forfeiting his birthright).

In the antitype of the account pertaining to Esau forfeiting his birthright, the thought of adoption would have to be brought into the picture, for Christians must not only be sons but they must be firstborn sons to realize the rights of the firstborn that Esau in the type forfeited. And the only way Christians can be brought into this position is through adoption.

(Aside from Romans 8:15, 23; Galatians 4:5, the only other place in the New Testament where the Greek word huiothesia is used relative to Christians is in Ephesians 1:5. And the use of this word early in the book of Ephesians is in complete keeping with how the subject matter of the book is introduced in this first chapter — a future “redemption” and “inheritance,” in connection with the “mystery” revealed to Paul [Ephesians 1:7, 9, 11, 14, cf. Ephesians 3:1-6; 4:30], to be realized “in the dispensation of the fullness of times” [Ephesians 3:10]. These interrelated things are presently being made known, “by [‘through’] the Church,” to “the principalities and powers in heavenly places” [Satan and his angels], which accounts for the warning and instructions concerning the spiritual warfare at the close of the book [Ephesians 3:9-11; 6:10ff].
As in any New Testament epistle, the central subject seen in Ephesians is not salvation by grace, though that subject is dealt with in the book. Rather, the central subject has to do with the things seen in the opening chapter, which introduce the things about to be developed in the book — things pertaining to Christians in relation to the coming kingdom of Christ. And if this epistle, or any New Testament epistle, is not studied after the manner in which the epistle is introduced, the central message of the epistle will be lost to the reader.)

Thus, Christians are referred to as “sons” only in sections of Scripture where adoption is in view. Both sonship and adoption place matters within a regal setting; and Christians, in all three passages where adoption is dealt with, are seen actively moving toward the goal set before them — the adoption of sons and being brought into a realization of the rights of the firstborn.

On the other hand, Scripture refers to Christians as “children” within a regal setting as well, but not with respect to adoption. This is the main difference concerning how the two words are used in the New Testament epistles. It is sons who are adopted, not children.

(In Romans 8:16-17, 21, the Greek word for “children” [teknon] is used in a context with the Greek word for “sons” [huios]. And an inheritance, an adoption, and a manifestation of sons are seen in the passage [with huios alone used relative to the latter two (Romans 8:16-17, 21, teknon appears in connection with present Christian activity, with a view to the coming day of Christ [Romans 8:16]. And in 1 John 3:1-2, 10; 5:2 the context shows the same thing as seen in Philippians 2:15-16.
Teknon is used in these verses to depict present Christian activity, with a view to the hope set before Christians, Christ’s future appearance, and being shown as an overcomer in that coming day.)

Thus, there is the central distinction between the way in which “children” and “sons” are used in the New Testament. Both are used in regal settings, with the latter used more specifically in connection with the rights of the firstborn. Both can be used of Christians today; but, only “sons” is used when adoption is in view.

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Word Document: Children, Sons, Adoption by Arlen L. Chitwood.docx which is SAFE to open and print.

Ref. God’s Firstborn Sons BOOK (the Appendix Adoption, Redemption of the Body), both in this website, for more information on the preceding.

Also see in this site The Sons of God Are The Rulers in God’s Kingdom.

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The following Word Documents which are SAFE to open and print may be of interest: Satan Rules the Earth, Excerpt from Arlen Chitwood's So Great Salvation, Heirs of Salvation.docx, Satan, Great Enemy of Christian Life excerpted from Arlen Chitwood's Judgment Seat of Christ, Ch. 4.docx and Satan's Kingdom to Christ's Kingdom, God's Transition of, Excerpts from Arlen Chitwood's Commentaries.docx

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The present dispensation is the time during which the antitype of David’s faithful followers being gathered to him occurs. As during David’s time, so during the present time — there must be a period, preceding the King coming into power, during which the rulers are acquired, called out. David’s men were the ones who occupied positions of power and authority with him after he took Saul’s crown. Thus will it be when Christ takes Satan’s crown. Those who are being called out during the present time are the ones who will occupy positions of power and authority with Him during that coming day.

Purpose for the Present Dispensation
By Arlen Chitwood of Lamp Broadcast

A principle of divine government set forth in the type of Saul and David shows the necessity of an incumbent ruler, although rejected, continuing to reign until replaced by his successor. The government of the earth is a rule under God by and through delegated powers and authorities. In this respect, Satan rules directly under God (though a rebel ruler), and a great host of subordinate angels rule with him.

Even though Satan and his followers have been rejected, they must continue in power (as Saul and those ruling with him) until replaced by Christ and His followers (as when David and his faithful followers took the kingdom). God will not, at any time, allow conditions to exist upon the earth in which there is no divinely administered government by and through delegated powers and authorities. Even though the government of the earth is in disarray today, because of Satan’s rebellion, it is still under God’s sovereign power and control (Daniel 4:17-34).

Satan will be allowed to continue his reign until God’s purpose for this present dispensation has been accomplished. Then, he and those ruling with him will be put down, and an entirely new order of rulers will take the kingdom. Christ will enter into the position previously occupied by Satan, and Christians will enter into positions previously occupied by angels ruling under Satan.

And since Christ (replacing Satan) will wear the crown presently worn by Satan, it only naturally follows that Christians (replacing subordinate powers and authorities) will wear crowns presently worn by angels ruling under Satan. All of these are crowns that neither Christ nor Christians can come into possession of until Satan and his angels have been put down at the end of the Tribulation.

Angelic Rule About to End

The originally established angelic rule over the earth has continued uninterrupted since the beginning, preceding man’s existence on the earth. However, with the creation of Adam, God announced that a change was in the offing. Man, an entirely new creation, made after the image and likeness of God, was brought into existence to take the governmental reins of the earth (Genesis 1:26-28). But the first man (the first Adam), through sin, was disqualified, necessitating the appearance of the second Man (the last Adam) to effect redemption and the ultimate realization for man’s creation.

The price has been paid, but redemption includes far more than that which presently exists. Redemption includes the complete man (body, soul, and spirit), it includes the earth (presently under a curse), and the goal of redemption will be realized only when man has been brought into the position for which he was created (ruling over a restored earth).

Scripture clearly attests to the fact that the “world [‘inhabited world’] to come” will not be placed “in subjection” to angels (Hebrews 2:5). Man is the one to whom power and authority will be delegated.

This is clearly seen by and through the action of the twenty-four elders in Revelation 4:10, removing themselves from their thrones (Revelation 4:4) and casting their crowns before God’s throne. Their activity can only be with a view to the fact that the government of the earth, at this point in the sequence of events depicted in the book, is about to change hands.

These twenty-four elders can only be a representative group of heavenly beings (angels) who, up to this time, had held positions within a sphere of governmental power and authority relative to the earth. And at this point in the book, by and through the action of these elders, the way will be opened for God to transfer the government of the earth from the hands of angels to the hands of man.

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Word Document: Purpose for the Present Dispensation by Arlen L. Chitwood.docx which is SAFE to open and print.

The following three Word Documents which are SAFE to open and print may be of interest: Satan Rules the Earth, Excerpt from Arlen Chitwood's So Great Salvation, Heirs of Salvation.docx, Satan, Great Enemy of Christian Life excerpted from Arlen Chitwood's Judgment Seat of Christ, Ch. 4.docx and Satan's Kingdom to Christ's Kingdom, God's Transition of, Excerpts from Arlen Chitwood's Commentaries.docx.

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God is never seen ruling provinces in His universe in a direct manner.
Rather, He is seen ruling through or in conjunction with others (angels and man).
In the case of angels placed over provinces, such as Satan placed over the earth,
He rules through these angels.
In the case of Israel, His wife in the Old Testament theocracy,
He ruled in conjunction with man

Types and Antitypes
By Arlen Chitwood of Lamp Broadcast

And He said to them, "O foolish men and slow of heart to believe in all that the prophets have spoken!
"Was it not necessary for the Christ to suffer these things and to enter into His glory?"
Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures (Luke 24:25-27).

Jesus, revealing Himself to the two disciples on the Emmaus road following His resurrection, used one means alone. He simply called their attention to the Word of God, opening the Scriptures to their understanding. He began with Moses and progressed to the other prophets, revealing “unto them in all the scriptures the things concerning himself” (Luke 24:27). And later that day, when He broke bread in their presence — because of His having previously revealed Himself through the Scriptures — “their eyes were opened” (Luke 24:28-31).

The clear statement is made that all of the Old Testament Scriptures are about the person and work of Christ. The Old Testament Scriptures form one continuous revelation concerning that which God, not man, has to say about the matter; and God has provided this revelation of His Son through structuring His Word after a certain fashion.

The Old Testament Scriptures not only provide an account of true history, but, through this history, these Scriptures also provide an account of all the various facets of the person and work of God’s Son — past, present, and future. And the latter has been accomplished through God structuring Old Testament history after such a fashion that Scripture becomes highly typical in nature.

The Old Testament Scriptures form the beginning point. This is where God set the matter forth first. And, accordingly, any correct study surrounding anything which God has revealed about His Son — which would include everything in Scripture (Colossians 1:15-19) — must begin where God began with the matter. Such a study must begin in the Old Testament.

And, not only must such a study begin in the Old Testament, but the Old Testament Scriptures must be viewed after a certain fashion. They must be viewed after the fashion in which they were written. They must be viewed after the fashion in which God structured His Word after a typical fashion. Only through so doing can man come into a correct understanding of that which God has revealed.

Place and Importance of Types

Typology is the great unexplored mine in the Old Testament. Studying the types will open the door to an inexhaustible wealth of information which God has provided, information necessary to properly understand God’s revelation to man. On the other hand, it goes without saying that ignoring the types, as so many have done, will produce the opposite result and leave this door closed.

Note Paul’s statement concerning this matter in his first epistle to the Christians in Corinth:

“Now all these things happened unto them for ensamples [Gk. tupoi, ‘types’]: and they are written for our admonition, upon whom the ends of the world [Gk. aionon, ‘ages’] are come” (I Corinthians 10:11).

I Corinthians 10:11 draws from a context (I Corinthians 10:1-10) which refers to the history of Israel, extending from events immediately following the death of the firstborn in Egypt to the overthrow of an entire accountable generation in the wilderness, save Caleb and Joshua (Exodus 12 - Deuteronomy. 34).

However, the thought of events occurring as types in I Corinthians 10:11 must, of necessity, encompass a much larger scope than this one segment in the history of Israel, which it does. Christ’s statements in Luke 24:25-27, 44; John 5:45-47, along with the evident structure of Old Testament history, leave no room to question the fact that all of Old Testament history must be viewed as highly typical.

Old Testament typology begins, not with the death of the firstborn in Exodus 12, but with the account of the creation of the heavens and the earth in Genesis 1. Biblical typology begins at the point where Biblical history begins.

God, in the beginning, created the heavens and the earth. And at a later point in time, the creation, because of an act of Satan, was reduced to a ruin. Then, at a still later point in time, God set about to restore this ruined creation over a six-day period. And He created man on the sixth day, following the completion of the restoration. God then rested on the seventh day (Genesis 1:1-2:3).

This entire account in the opening verses of Genesis is fraught with significance and meaning. The account has not only been arranged in a typical fashion but it has been set in a septenary structure as well. The entire 7,000-year history of man can be seen in these verses through the manner in which God structured His Word at the very outset. Beginning with the creation of the heavens and the earth, the whole of that which God revealed throughout all of subsequent Scripture can be seen in four parts:

Creation (Genesis 1:1),
Ruin (Genesis 1:2a),
Restoration (Genesis 1:2-31 [2b]), and
Rest (Genesis 2:1-3).
(This typical account with its septenary structure [Genesis 1:1-2:3] actually forms the foundation upon which the whole of subsequent Scripture rests. And all subsequent Scripture, seen in its true light in this respect, merely forms a commentary on that revealed at the beginning, in Genesis 1:1-2:3.)

In Genesis 3, the original type of the coming Redeemer is set forth in the act of Adam after Eve had sinned. Adam partook of that associated with sin (fruit from the same tree which Eve had partaken of, the tree of the knowledge of good and evil) in order to bring about Eve’s redemption; and this was done with a view to both Adam and Eve one day being able to partake of the tree of life together.

The Last Adam, Christ, was made “sin for us, who knew no sin; that we might be made the righteousness of God in him” (II Corinthians 5:21; cf. Romans 5:14; I Corinthians 15:45). And, in complete accord with the types, this, as well, was done with a view to Christ and His bride one day being able to partake of the tree of life together.

Then Genesis 4, providing additional commentary on that revealed in chapter three, sets forth the death of Abel at the hands of Cain; and this forms a type of the death of Christ at the hands of Israel.

Genesis 5; 6; 7; 8 set forth the generations of Adam, followed by the Noachian Flood. Two individuals stand out prominently in the latter part of the genealogical record:

Enoch, the seventh from Adam, and Noah, the tenth from Adam.
(“Seven” and “ten” are numbers that Scripture uses to show completeness. “Seven” shows the completeness of that which is in view [used as God’s number in this respect], and “ten” shows numerical completeness.)

Enoch, at the end of one complete period of time, was removed from the earth before the Flood. Noah, at the end of another complete period of time, was left on the earth to pass through the Flood.

Genesis is the book (Genesis 14:18) in which we are first introduced to Melchizedek, a king-priest in Jerusalem. And Melchizedek typifies Christ in His coming glory as the great King-Priest in Jerusalem.

It is in Genesis that we find Scripture forming detailed dispensational structures several places. One such place — covering events extending from the birth of Christ to the Messianic Kingdom — can be seen in Genesis 21-25.

And Genesis is the book which contains one of the most complete overall types of Christ to be found in the Old Testament — the life of Joseph, beginning in Genesis 37.

“No one, I suppose, who has ever thought upon it, can doubt that this history [that of Joseph] is typical.” -- Andrew Jukes

Note Jesus’ statement, followed by Luke’s comment, after Jesus had suddenly appeared in the midst of His disciples in His resurrection body:

Now He said to them, "These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled."
Then He opened their minds to understand the Scriptures (Luke 24:44-45).

During His earthly ministry, Jesus often drew from Old Testament typology to teach spiritual lessons concerning Himself. He drew from things surrounding the tabernacle, and from various experiences of the Israelites: “I am the door” (John 10:7, 9); “I am the bread of life” (John 6:35, 48-51); “I am the light of the world” (John 9:5). Jesus told Nicodemus that the serpent lifted up in the wilderness foreshadowed that which was about to happen to the Son of Man, Who must also be lifted up (John 3:14). In response to the Scribes and Pharisees request for a sign, Jesus declared that the experiences of Jonah foreshadowed things which He would experience (Matthew 12:38-41). Note also His reference to Solomon in this same passage (Matthew 12:42).

Referring to conditions which would prevail upon the earth immediately before His return, Jesus called the disciples’ attention to the days of Noah and the days of Lot (Luke 17:26-32). Events during the days of these two men typify events which are presently beginning to occur on earth, events which will come to full fruition immediately preceding Christ’s return.

Then during the latter part of His ministry Jesus taught by parables. And many things in these parables can be properly understood only in the light of the Old Testament types and symbols.

John the Baptizer referred to the position which Christ occupied in relation to an Old Testament type when he said, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). Paul spoke of this same truth when he declared Christ to be “our passover” (I Corinthians 5:7).

Hebrews 3; 4 are built around the wilderness journey of the Israelites. And the key to a correct interpretation and understanding of Hebrews 6:4-6 is to be found by paralleling that which is stated in the passage with a type-antitype treatment of Hebrews 3; 4.

In Hebrews 5; 6; 7 Melchizedek is mentioned nine times; and, in the light of that revealed about Melchizedek in the Old Testament, the things stated about Melchizedek in these chapters can only be Messianic in their scope of fulfillment (cf. Genesis 14:18-19; Psalm 110:1-4).

In Hebrews 8; 9; 10, the tabernacle with its Levitical priesthood and sacrificial system is said to be a “pattern” (Gk. tupos, “type” [Hebrews 8:5]). And in Hebrews 11; 12, numerous Old Testament individuals who typify some aspect of the work of the triune Godhead in the history of Israel or in the life of the Christian are set forth.

Extent and Purpose of Types

The extent of types in the Old Testament would have to be classed as inexhaustible. Many times a complete type can be found in a single verse; other times complete types can be found in several verses taken together, or in an entire chapter; and other times complete types can be found in several chapters taken together, or in an entire book viewed as a whole. No portion of Old Testament history can be placed outside the scope of Biblical typology. Events in the Old Testament are true history fraught with types and meanings.

The Old Testament is written in such a manner that God has interwoven prophetic types into historic events. No proper study of either the Old or New Testaments can ignore types and antitypes. Accordingly, a basic value of any Bible commentary, particularly one dealing with Old Testament history, would have to be that commentary’s treatment of types and antitypes. The reason for this is very simple: The Old Testament is highly typical. The New Testament is simply the Old revealed. Thus, within the Biblical framework of correctly teaching and understanding the Word of God, types and antitypes MUST occupy a prominent place.

Jesus said,

“Search the scriptures…they are they which testify of me…
For had ye believed Moses, ye would have believed me: for he wrote of me” (John 5:39, 46; cf. John 1:45).

The Scriptures to which Jesus referred in John 5:39 were the Old Testament Scriptures. Not a single book of the New Testament had been written at this time. Man’s failure to understand the extent and purpose of types in the Old Testament stems from his failure to heed the words of Jesus:

“Search the scriptures [the O.T. Scriptures]…they are they which testify of me.”

The word for “search” in the Greek text implies a close examination, a thorough search, and the word is used in this passage in the sense of a hunter stalking game, who directs all his attention to marks which will lead to the quarry. An individual searching the Scriptures in this manner will fix all his attention on the Scriptures, closely examining and thoroughly searching every aspect of this revelation. The folly of those who refuse to dwell deeply in the Word can immediately be seen. Such Christians are not only robbing themselves of great spiritual blessings, but, if occupying teaching positions, they are also robbing others of these same blessings.

When Jesus met the two disciples on the road to Emmaus following His resurrection, He reprimanded them for not believing ALL that the prophets had written. And, as previously seen, He then began at “Moses and ALL the prophets,” and “expounded unto them in ALL the Scriptures the things concerning himself” (Luke 24:25-27).

The specific statement is made in Luke 24:27 that ALL of the Old Testament Scriptures are about Christ. If one has a mind for the things of God, according to this verse, he can turn to any portion of the Old Testament and study about Christ. ALL of the Old Testament Scriptures — beginning with Moses — constitute a complete revelation of Jesus Christ. The record of creation, all subsequent events, and all individuals, together, form the complete Old Testament revelation which God gave to man concerning all the various facets of the person and work of His Son.

The Son was with the Father in the beginning. Apart from Him not one thing which presently exists came into existence. Or, for that matter, neither does it continue to exist (cf. Genesis 1:1; John 1:1-3; Colossians 1:16-17). The entire Old Testament — Genesis through Malachi — is about Him. Then, “the Word became flesh and dwelt among us…” (John 1:14a). From that point, the New Testament continues to be a revelation of God’s Son.

And the last book in the Bible — the Book of Revelation, the Revelation of Jesus Christ — is the capstone of all previous revelation, arranging in final and complete form the summation of all things which were previously revealed, beginning with “Moses and all the prophets.”

When the late Dr. M. R. DeHaan, near the close of his ministry, began to study and arrange material for a series of radio messages, entitled, Portraits of Christ, he was amazed by what he found. In the introduction to a book which was later published from this series, entitled, PORTRAITS OF CHRIST IN GENESIS, Dr. DeHaan states:

“At first the publication of a book entitled ‘Portraits of Christ’ was intended to be a study of portraits of Christ in the entire Bible. However, as I began to collect material, I realized what a hopeless task I was undertaking, and so I next limited it to portraits of Christ in the Old Testament. Again, I had not gone very far when I realized that this too was a Herculean task which could hardly be done in one volume, or even many volumes. As a result, it was shortened to ‘Portraits of Christ in the Pentateuch,’ the books of Moses. Then, finally, after completing but one chapter, I realized that I could not even begin to discuss thoroughly the portraits of Christ in the first book of the Bible alone, the Book of Genesis.
After many years of Bible study, I was amazed at the volume of material and subject matter in the Book of Genesis alone, which was the revelation of the Lord Jesus Christ. The last book of the Bible opens with ‘the revelation of Jesus Christ,’ and this may well be taken to be the title of the entire Bible, from the very first verse of Genesis, chapter one, until the close of the Book of Revelation. It is one continuous, progressive revelation concerning the Altogether Lovely One, the Son of God, and the Son of Man.”

Fundamentals of Types

(“Doctrine” and “teaching” are translations of noun and verb forms of the same word in the Greek text — didaskalia and didasko. “Teaching” is “doctrine”; “doctrine” is “teaching.” And if “teaching” cannot be drawn from the types, of what value are the types?
Doctrine/teaching can be drawn from either or from both together. Because of the very nature of the origin of both — through God’s sovereign control of all things — there can be absolutely no difference between the two in this respect. Both could only have been designed and put together with the same perfection that exists within the Godhead.
The types form a part of the Word that was made Flesh. To see imperfection in the types is to see imperfection in the Word made Flesh; to see perfection in the Word made Flesh is to see perfection in the types.)

One overall thought though should suffice to quell any ideology that doctrine/teaching cannot be drawn from the types: Who made [designed] the type? And who made [designed] the antitype?

Types and antitypes are exact replicas of one another. The antitype is an exact imprint or duplicate of the type. The tabernacle was formed in exact detail, in every respect, to an existing tabernacle in heaven, “according to the pattern [Gk. tupos]” given to Moses in the mount (Hebrews 8:5). The “print [Gk. tupos] of the nails” in the hands of Christ were exact imprints of the nails which had been driven into His hands (John 20:25). The truth about Biblical doctrine and types is that since the antitype is an exact imprint or duplicate of the type, doctrine can be taught from either. No distinction, one from the other, can be made in this realm.

Another fundamental rule to remember is that types, contrary to common belief, “DO NOT break down.” To say that types break down is to say that types are imperfect. God established types, and He established these types perfectly. Types break down only in the minds of finite man. If a man knew all there were to know about any particular type, that type could be followed to its nth degree and never break down.

NOTHING happened in a haphazard manner in the Old Testament. EVERYTHING occurred according to a Divine plan, established before the creation of the heavens and the earth (Hebrews 1:3; Ephesians 3:11). And events throughout the Old Testament happened as “types” in order that God might have these events and experiences of individuals to draw upon, allowing the Spirit of God to use these events and experiences to instruct Christians in the deep things of God.

“Types are as accurate as mathematics.” ~ F. B. Meyer

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Word Document: Types and Antitypes by Arlen Chitwood.docx which is SAFE to open and print.

Aside: The following Word Document, which is SAFE to open & print, contains over 50 pages of types/antitypes: Types and Antitypes as of March 20, 2021.docx

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Note an ironic situation existing in the world today regarding the preceding. The United States and Russia are currently recognized as the world’s two superpowers. The former has a history associated with God and Christianity, the latter with atheism.

But it is not the nation associated with atheism that is pushing Satan’s homosexual agenda; rather it is the nation associated with God and Christianity.

Satan's Corruption of Marriage
(Excerpt from Taking the Scroll, Breaking the Seals in this site -- editor's title added)
By Arlen Chitwood of Lamp Broadcast

Principles pertaining to marriage in the human realm and non-marriage in the angelic realm in relation to the government of the earth presents an interesting thought surrounding the co-habitation of the sons of God with the daughters of men in Genesis 6:1-4 [angels in the kingdom of Satan taking wives from the female lineage of Adam and his progeny, something that apparently began very early in man’s history (Genesis 6:1-2)]. A corruption of the human race could only have been Satan’s goal, with probably more than one facet of corruption in view. And these facets of corruption would have a single purpose — to prevent man from ascending the throne and fulfilling the reason for his creation in the beginning.

Not only would there have been an effort to prevent the appearance of the Seed of the woman promised at the time of man’s fall [Genesis 3:15] but there would have been an effort to corrupt and destroy that which God had established in the beginning concerning the manner in which man was to conduct appointed regal activities, through a husband-wife relationship. And an effort to prevent the latter would have been brought to pass through a corruption of the husband-wife relationship by the recorded co-habitation between fallen incumbent rulers and fallen female members of God’s new entity that had been created to rule.

This same thing can subsequently be seen occurring in a homosexual manner among those in the land covenanted to Abraham and his seed during the days of Abraham and Lot [Genesis 18; 19; Jude 1:6-7], along with a heterosexual manner once again among those in this same land during the days of Moses [Numbers 13:31-33].

Is it any wonder that God eventually stepped in during Noah’s day, bringing about a worldwide flood [Genesis 6:11ff]? or during Abraham and Lot’s day, utterly destroying the cities of the plain [Genesis 19:24ff]? or during Moses’ day by telling His people to go into the land and, “with a mighty destruction,” do away with all of the nations therein [Deuteronomy 7:1-2, 16, 22-24]?

And, with the rapidly changing mores of man concerning homosexuality during the present day and time, is it any wonder that God is about to once again step into the affairs of the human race, bringing about a climactic end to the whole of the matter, ultimately placing man in the position for which he was created in the beginning?

As it was in the days of Noah . . .
Likewise also as it was in the days of Lot. . .
Even so will it be in the day when the Son of Man is revealed. [Luke 17:26a, 28a, 30].

But it is not the nation associated with atheism that is pushing Satan’s homosexual agenda; rather it is the nation associated with God and Christianity.

The latter is the nation picking up and seemingly leading the way where the cities of the plain during Abraham's day left off, not the former [in fact, homosexuality is unlawful in Russia (a nation associated with atheism is the one following biblical guidelines in this realm, not the nation associated with God and Christianity)]. The latter, not the former, is the nation today following one of the sure paths to national suicide [not only from a biblical standpoint but seen throughout man’s secular history as well]. And the latter, not the former, is the nation whose actions run completely contrary to the reason God established marriage between a man and a woman in the beginning.

When and how will all of this end? That’s the simplest question in the world to answer:

All of this will end when and how Scripture states that it will end. And Scripture is quite plain about one thing. That day when God will once again step into the affairs of the human race and bring about these changes is almost upon us.

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Word Document: Satan's Corruption of Marriage by Arlen Chitwood.docx which is SAFE to open and print.

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Who was Laban in the Bible?
By Got Questions

The Bible first mentions Laban in Genesis 24:29. Laban was the brother of Isaac’s wife, Rebekah. Abraham had sent his trusted servant back to his home country to find a wife for Isaac among his relatives (Genesis 24:2–4). When the servant found Rebekah, he made the purpose of his visit known, and she ran and told her father’s household the news. Her brother Laban came out to welcome the servant and invited him to stay with them.

Laban was involved in the decision to allow his sister to travel to a foreign land and marry a man she had never met (Genesis 24:50, 55). Laban may have been the eldest son in his family, as the Bible records specifically that he played the role of host to Abraham’s servant and had the right to voice an opinion on his sister’s future (Genesis 24:29, 50, 55).

We near nothing more of Laban until many years later when Isaac and Rebekah send their son Jacob back to those same relatives to find a wife (Genesis 28:1–2). Jacob returned to his mother’s homeland and met Laban’s daughter Rachel, with whom he fell madly in love (Genesis 29:18). Laban promised to give Rachel to Jacob if he would work for him for seven years (Genesis 29:19–20).

However, Laban proved to be as duplicitous as Jacob himself. After Jacob had served the time agreed upon, Laban tricked Jacob and switched brides on the wedding night. When Jacob awoke the next morning, he found he had spent the night with Laban’s older daughter, Leah (Genesis 29:25). Infuriated, Jacob demanded an explanation. Laban replied, “It is not our custom here to give the younger daughter in marriage before the older one. Finish this daughter’s bridal week; then we will give you the younger one also, in return for another seven years of work” (Genesis 29:26–27).

Laban continued to connive throughout his and Jacob’s twenty-year relationship (Genesis 31:38). However, God blessed Jacob because Jacob was His choice to carry on the covenant He had made with his grandfather Abraham (Genesis 28:11–15). Genesis 31:1–3 indicates that Laban’s sons were jealous of Jacob because of how much God had prospered him. They said, “‘Jacob has taken everything our father owned and has gained all this wealth from what belonged to our father.’ And Jacob noticed that Laban’s attitude toward him was not what it had been. Then the Lord said to Jacob, ‘Go back to the land of your fathers and to your relatives, and I will be with you.’”

Fearful that Laban would take his wives, children, and everything he had, Jacob fled in the night, taking what he owned. However, unbeknownst to Jacob, Rachel had stolen her father’s household idols (Genesis 31:19, 34). When Laban learned of the departure of Jacob and his family, he pursued them. He caught up with them, and he rebuked Jacob for sneaking off. Then the idolater Laban demanded the return of his pagan images. But Jacob knew nothing of Rachel’s theft, and he scolded Laban for accusing him. Laban never found his idols.

The last mention of Laban in the Bible is after he had rebuked Jacob for disappearing without notice. After their exchange of angry words, Laban suggested that they make a covenant (Genesis 31:44). This overture appears to have been motivated by fear that Jacob might return to harm him (Genesis 31:52). Although there is no indication that Laban worshiped the Lord, he did hold a healthy fear of Him and invoked the name of Jacob’s God in forming the covenant between them (Genesis 31:49–50). Laban and his son-in-law shared a meal, and then Laban kissed his children and grandchildren and returned home.

After Laban said good-bye, Jacob and his family were free to continue their journey to the land God had given them. Whether he knew it or not, Laban's trickery played a large part in God’s plan for humanity, as his grandsons would grow up to become tribal eponyms of eight of the twelve tribes, known as Israel (Genesis 49:28; Revelation 21:12).

The sons born to Leah:

Reuben — see, a son (Genesis 29:32), Simeon — hearing (Genesis 29:33), Levi — joined (Genesis 29:34), Judah — praise (Genesis 29:35), Issachar — hire (Genesis 30:18), Zebulun — dwelling (Genesis 30:20)

The sons born to Rachel:

Joseph — adding (Genesis 30:24), Benjamin — son of the right hand (Genesis 35:18)

The sons born to Bilhah, the handmaid of Rachel:

Dan — judge (Genesis 30:6), Naphtali — wrestling (Genesis 30:8)

The sons born to Zilpah, handmaid of Leah:

Gad — a troop or good fortune (Genesis 30:11), Asher — happy (Genesis 30:13)

Jacob's twelve sons (in order of birth), Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph and Benjamin, become the ancestors of twelve tribes, with the exception of Joseph, whose two sons Mannasseh and Ephraim, who were adopted by Jacob, become tribal eponyms (Genesis 48).

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With the movement of the Spirit, using the God-breathed Word, man's spirit is made alive and, at the same time, separated from his soul.

The “soul” remains within the sphere of darkness, which is why “the natural [Greek: psuchikos, ‘soulical’] man” cannot understand “the things of the Spirit of God”.

Light vs. Darkness

In Genesis 1:4 a division is made between the light and the darkness:

And God saw the light, that it was good; and God divided the light from the darkness.

Light then shines “out of darkness”:

For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6)

And the darkness has no apprehension or comprehension of that which is light:

This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. (John 1:5)
But the natural man [unsaved] does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. (1 Corinthians 2:14)

It is at this point in man’s salvation that the spirit is separated from the soul. The “spirit” in unsaved man is dead. It is a part of the totally depraved man, with his “body of . . . death,” in which there dwells “no good thing”:

For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find.
O wretched man that I am! Who will deliver me from this body of death? (Romans 7:18, 24)

With the movement of the Spirit, using the God-breathed Word, man's spirit is made alive and, at the same time, separated from his soul.

The “soul” remains within the sphere of darkness, which is why “the natural [Greek: psuchikos, ‘soulical’] man” cannot understand “the things of the Spirit of God”:

But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. (1 Corinthians 2:14)

That which remains in the sphere of darkness can have no apprehension or comprehension of that which has shined out of darkness. There is a God-established division between the spirit and the soul that cannot be crossed over (cf. Luke 16:26).

The soul [darkness], that remains in us, sins, not the spirit [light]. To say the spirit in us can sin is to say Christ can sin, because those of us who are saved are “in Christ”. We are part of His body:

Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him.
Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.
We know that whoever is born of God does not sin; but he who has been born of God keeps himself, and the wicked one does not touch him. (1 John 3:6, 9; 5:18)

In summary, we who are saved MUST endeavor to make the soul [darkness, old man] in us die. To do this we MUST, as a continuous process, be filled with the Holy Spirit. Today’s filling will NOT do for tomorrow. The amount of dying of the soul [darkness, old man] in us is 'inversely proportional' to the amount of filling of the Holy Spirit. The MORE we're filled with the Holy Spirit the MORE of the soul [darkness, old man] dies in us. Therefore the more filled we are of the Holy Spirit the MORE the Holy Spirit works through US instead of self [soul, darkness, old man] working through us.

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Word Document: Light vs. Darkness.docx which is SAFE to open and print.

In this website, KKK God's Word One, see Holy Spirit – Ministries and Filling! for commentary on how to be filled with the Holy Spirit.

Also see the Word Document Old Man did Not Die with Christ, but was Crucified with Christ!.docx, which is SAFE to open and print.

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A Woman, A Dragon and A Male Child are Metaphors

In Revelation 12, three main metaphors are used — one to describe “Israel” (a woman), one to describe “Satan” (a dragon), and one to describe “the 144,000” (a male child, that the woman brings forth near the middle of the Tribulation). All three metaphors are identified in the chapter, and the manner in which the male child is identified not only connects this metaphor with the 144,000 but it also provides the connection that the 144,000 have with the two witnesses in the previous chapter, in Revelation 11.

(The male child, in commentaries and other studies on the book of Revelation, is usually identified as “Christ.” But this identification is not possible. Note that Israel brings forth the male child in Revelation 12 after all seven heads of the beast in Revelation 13 have been crowned, with diadems, which cannot occur until near the middle of the Tribulation [Revelation 12:3-5]; Israel brings forth the male child shortly after Satan and his angels have been cast out of the heavens onto the earth, which, contextually, will occur near the middle of the Tribulation [Revelation 12:4-5]; and Israel brings forth the male child shortly before Antichrist breaks his covenant with the nation and the Jewish people flee for their lives [Revelation 12:5-6, 13ff].)

The identities of all three metaphors in Revelation 12 are easily seen. The woman can be identified with “Israel” several ways. One way would be through statements made about her fleeing into the wilderness (Revelation 12:6, 14; cf. Matthew 24:16ff). And the dragon is specifically stated to be “Satan” (Revelation 12:9).

(Note that Satan and the kingdom of Antichrist are spoken of in an inseparable manner in this chapter, Revelation 12:3-4], which is easy to understand from that which is revealed about Satan and Antichrist in the next chapter. After Antichrist comes into the power that he sought by riding out on a white horse in Revelation 6, Satan gives to this man “his power, his throne [giving him regal power over the earth], and great authority” [Revelation 13:2b; cf. Luke 4:5-6].)

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Word Document: A Woman, A Dragon, and A Male Child, are Metaphors.docx which is SAFE to open and print.

The following Word Document is also SAFE to open and print: The Beast and the Woman by Arlen Chitwood.docx

See Souls Under the Altar, Mystery of The Woman BOOK and A Woman, a Dragon, a Male Child in this site for additional commentary.

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The following Word Documents which are SAFE to open may be of interest: Satan Rules the Earth, Excerpt from Arlen Chitwood's So Great Salvation, Heirs of Salvation.docx, Satan, Great Enemy of Christian Life excerpted from Arlen Chitwood's Judgment Seat of Christ, Ch. 4.docx and Satan's Kingdom to Christ's Kingdom, God's Transition of, Excerpts from Arlen Chitwood's Commentaries.docx.

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Christians have been called to a heavenly land presently occupied by Satan and his angels. And their warfare is there, against Satan and his angels, not here against the earthly rulers. As Israel’s warfare was against those dwelling in the land to which the nation had been called (an earthly land), so is the Christians’ warfare against those dwelling in the land to which they have been called (a heavenly land).

Christians and Politics
By Arlen Chitwood of Lamp Broadcast

Subjects:

A HEAVENLY CALLING, INHERITANCE

DEFILING ONE’S HIGH CALLING

THE RULE OF SATAN AND HIS ANGELS

SAUL AND DAVID, SATAN AND CHRIST

A HEAVENLY CALLING, INHERITANCE

Israel's Calling is EARTHLY, but the Christians' is HEAVENLY

(Christians are being urged on practically every hand to involve themselves in the political structure of this present world system. Politicians single out and make appeals to particular groups of Christians, they speak in Christian colleges, in Churches, and numerous ministers throughout the land urge their people to become involved.
What is this all about? Are Christians to involve themselves in the political structure of this present world system?
If so, Why? If not, Why not?
Answers to those questions are what the two parts of this article are about.)

“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 [sons] by Jesus Christ to himself, according to the good pleasure of his will…
Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself.
That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him.
In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will” (Ephesians 1:3-5, 9-11).

Christians have a heavenly calling, a heavenly hope, a heavenly inheritance, a heavenly citizenship, heavenly blessings, and they are confronted with an ever-present heavenly battle against the present rulers who occupy the heavenly land to which they have been called (Ephesians 1:3; 6:11-18; Philippians 3:20; Colossians 1:5; Hebrews 3:1; I Peter 1:4).

The one book in the New Testament which, in its overall structure, possibly sets forth that facet of truth dealing with the Christians’ relationship to the heavenly land better than any other is Paul’s epistle to the Ephesians. Paul used the expression “in heavenly places [lit., ‘in the heavenlies’]” five different times in the six chapters of this epistle. Two of these times, the Christians’ position in the heavenlies is in view (Ephesians 1:3; 2:6); two other times, the position of Satan and his angels in the heavenlies comes into view (Ephesians 3:10; 6:12); and the other time, the position of Christ at the right hand of God, also in a heavenly place, is in view (Ephesians 1:20).

The Christians’ Position — In the Heavens

Revelation in Paul’s letter to the Ephesians begins by revealing blessings awaiting Christians “in heavenly places [‘in the heavenlies’] in Christ,” and terminates by revealing a present warfare confronting Christians against “spiritual wickedness in high places [‘the spirit forces of wickedness in the heavenlies’]” (Ephesians 1:3; 6:12).

The heavenlies, wherein blessings are to be realized in chapter one, and the heavenlies in which the enemy presently resides in chapters three and six, must be looked upon as one and the same.

The Christians’ positional standing is “in Christ” in the heavens where God Himself dwells; but, contextually, the spiritual blessings in view are to be realized by Christians as they move in, conquer, and dwell in the heavenly land held by the enemy in chapter six. In this respect, there are heavenly blessings for present victorious engagements of the enemy, and there are heavenly blessings awaiting victorious Christians in that coming day when the enemy will finally be dislodged from the land.

Contextually, the blessings in chapter one are associated with the “adoption” (Ephesians 1:5), the “dispensation of the fulness of times” (Ephesians 1:10), the “inheritance” (Ephesians 1:11, 14, 18), and the “wisdom and revelation in the knowledge [Gk., epignosis, ‘mature knowledge’] of him” (Ephesians 1:17). Such blessings to be realized by Christians are, thus, intimately associated with the heavenly land to which they have been called; and the entire matter is projected out into the coming age, but not to the exclusion of the present dispensation.

The present spiritual warfare in the heavenlies is with a view to the coming age, but spiritual blessings await the victors during both present and future time. There can be no future occupation of the land apart from a present warfare against the enemy; and the blessings extend throughout both eras.

Ephesians moves progressively from chapter one into things relative to eternal salvation and the revelation of the mystery in chapters two and three. Believing Gentiles have been placed together in the same body with believing Jews. God has broken down the “middle wall of partition” by creating one new man, where there is neither “Jew nor Greek” (Ephesians 2:8-16; cf. Galatians 3:28).

Believing Jews and believing Gentiles, together in one body, forming the one new man, then become “fellowheirs” of the heavenly promises and blessings in view (Galatians 3:6; cf. Galatians 3:29). The very purpose for an individual’s salvation is to be realized through the reception of the inheritance introduced in chapter one and continued in chapters two and three.

The Christians’ association with the heavenlies is presently being made known to the “principalities and powers in heavenly places [‘in the heavenlies’]” “by [‘through’] the church” (Ephesians 3:9-10).

God is making known to the incumbent rulers in the heavenlies that they are about to be replaced; and He is making this known through the ones who are destined to occupy these positions, the ones presently engaging the enemy in the heavenlies.

Ephesians then continues by exhorting Christians to walk worthy of their high calling (Ephesians 4:1ff) and revealing the need for pastor-teachers in the Church (Ephesians 4:11-16). Pastor-teachers have been placed in the Church to lead Christians into a mature knowledge of, contextually, their calling in relation to the heavenlies.

Christians are to know about the blessings awaiting them in the heavenlies, the coming dispensation, the inheritance, the mystery, etc. And to make this known, in the strict Biblical sense, is the primary task of pastor-teachers.

The latter part of chapter four and the first part of chapter five continue with thoughts and exhortations concerning walking worthy of one’s high calling; and this is followed by related material in the latter part of chapter five and the first part of chapter six concerning the relationship of husbands and wives, children and parents, and servants and masters.

Then, at the conclusion of the epistle, in the latter part of chapter six, the crux of the entire matter comes into view.

Beginning in Ephesians 6:10, the Apostle Paul says, “Finally, my brethren, be strong in the Lord, and in the power of his might.” The engagement with the enemy now comes to the forefront in the epistle. The enemy is revealed, and the proper armor with which the Christian is to clothe himself is given (Ephesians 6:12-17).

The Christians’ Warfare — In the Heavens

There is a battle to be fought, and there is a victory to be won. This battle not only requires extensive preparation but also the correct armor; and pastor-teachers in the Church are to see that Christians placed under their care become properly equipped to engage the enemy in the battle at hand (cf. Ephesians 3:10-11; 4:11-16; 6:11-18).

Going forth to battle, one’s loins are to be girded with truth (showing truthfulness, earnestness, and sincerity in the conflict).

A person is to have on the breastplate of righteousness (showing a righteous manner of living).

His feet are to be shod with the preparation of the gospel of peace (showing that the messenger properly understands and is able to proclaim both present and future aspects of salvation).

He is to take the shield of faith (showing faithfulness to act in the realm God has commanded).

He is to put on the helmet of salvation (showing a hope relative to a future salvation [the salvation of the soul]).

And he is to take the sword of the Spirit (showing an acquisition of the Word of God).

Only in this fashion can a Christian stand in a victorious manner against “the wiles of the devil.”

(Ref. The author’s commentary in this site, The Whole Armor of God, for a fuller discussion of Ephesians 6:14-17.)

One’s faithfulness in the entire realm of proper preparation is the primary prerequisite. As in Jude 1:3, one is to “earnestly contend for the faith [i.e., ‘earnestly strive for (with reference to, in the good contest of) the faith’].” He, according to the parallel passage in I Timothy 6:12, is to “Fight the good fight of faith [lit., ‘Strive in the good contest of the faith’]”; and, in this manner he is to “lay hold on eternal life [lit., ‘lay hold on life for the age’ (a future salvation, to be realized during the Messianic Era, associated in the text with his calling)].”

The words translated “contend” in Jude 1:3 and “fight” in I Timothy 6:12 are from epagonizomai and agonizomai respectively in the Greek text. Note that the only difference in these two words is the prefix “ep” in Jude (this is the preposition epi [‘upon’] prefixed to the word [the “i” is dropped when epi is prefixed to a word beginning with a vowel]). Epi, used in this manner, intensifies the meaning of the word, providing the translation, “earnestly contend [‘earnestly strive’].”

Agonizomai is the Greek word from which our English word “agonize” is derived. The word could more properly be translated “strive,” as in Luke 13:24 and I Corinthians 9:25. Every muscle is to be strained, every effort is to be expended, in the “good contest of the faith.”

In Jude 1:3-5 this contest is associated with entrance into the land to which Christians have been called, drawing from the type of the Israelites under Moses; and the false teachers in these verses are seeking, through that which they are teaching, to mislead and thus prevent Christians from entering this land (ref. the ten unfaithful spies during Moses’ day and the results of their message).

However, Christians following the admonition in Jude 1:3 need not fear the false teachers in Jude 1:4, nor fear being numbered among the unfaithful in Jude 1:5. Such Christians will experience victory after victory in the battle and partake of rich spiritual blessings which the Lord has reserved for His conquerors, both now and in the coming age.

Seated on the Throne — In the Heavens

Dare to be a Caleb! Dare to be a Joshua!

Rewards for those who so govern their lives will be the same as Caleb and Joshua’s — present victory, and the ultimate possession of one’s inheritance (Joshua 13:7-14; 19:48-50).

As Christ is today seated with His Father on His Father’s throne, He is inviting Christians to one day sit with Him on His Own throne (Psalm 110:1; Revelation 3:21), which will be located in the heavens — located in the place from which Satan and his angels rule today, with Christ and His co-heirs replacing Satan and his angels in that day.

Christ, having a reign both from the heavens and upon earth in that day, will rule from His Own throne with His co-heirs in the heavens and from David’s throne in Israel’s midst on earth (Joel 2:27-32; Luke 1:31-33; Revelation 3:21). And these two thrones should NEVER be confused with one another.

Israel’s calling is earthly, connected with David’s throne; the Church’s calling is heavenly, connected with Christ’s Own throne. And overcoming Christians will sit with Christ on His throne in the heavens, not with Him on David’s throne on earth.

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DEFILING ONE’S HIGH CALLING

Christian Involvement in the Affairs of this World

“And he brought us out from thence [the Israelites under Moses, brought out of Egypt, in the type; Christians under Christ, brought out from this world, in the antitype], that he might bring us in, to give us the land which he sware unto our fathers [brought into an earthly land in the type; brought into a heavenly land in the antitype]” (Deuteronomy 6:23).

In the central Old Testament type, alluded to in the preceding reference, having to do with the Israelites under Moses, earthly Gentile nations dwelling in an earthly land were in view.

The antitype though, as it pertains to Christians under Christ, has to do with a heavenly land and the rulers therein. Rather than Gentile nations in an earthly land, it has to do with Satan and his angels in a heavenly land — the incumbent rulers over the Gentile nations on the earth, ruling from a heavenly realm.

That’s why Ephesians 6:12 states:

“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places [‘against spirit forces of the evil one in heavenly places’].”

This is a spiritual battle which is specifically stated to not be against “flesh and blood” opponents, but against the spirit forces of Satan in heavenly places. And Christians concentrating their efforts in the spiritual warfare against the correct enemy in the correct realm, apart from distraction, is exactly what Paul had in mind in II Timothy 2:4-5:

“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 [i.e., according to the manner which God has revealed in His Word].”

Lawful, Unlawful Warfare

A Christian expending his time and energy in the wrong realm — which often involves a warfare against the wrong enemy in this realm (i.e., a warfare against “flesh and blood” opponents on the earth rather than against “spirit forces” in the heavens) — is not striving lawfully. It is impossible to overcome in the warfare in which Christians are to be engaged if one becomes wrapped up in “the affairs of this life.”

That’s why Christians will not be crowned apart from striving lawfully. They will have separated themselves from the only place where one can overcome and gain the victory — the spiritual warfare; and if any warfare was carried on at all in their lives, it could only have been against the wrong enemy in the wrong realm (again, separate from the only enemy and realm where one can overcome and gain the victory).

And warring against the wrong enemy in the wrong realm is something being carried out among Christians today on a scale which encompasses, after some fashion, almost the whole of Christendom (e.g., Christians opposing governmental leaders among the Gentile nations, who all hold positions under Satan and his angels in the present kingdom of the heavens [cf. Daniel 10:12-20]).

(Note Appendix I at the end of this article for an overview of Satan’s present rule among the Gentile nations and what involvement in the political structure of the present kingdom under Satan would actually involve.)

Christians, not understanding the true nature of the spiritual warfare have turned things completely around, have found themselves warring against “flesh and blood” opponents, and have placed their crowns in jeopardy.

Why is this the case? Why is something of this nature — completely contrary to the clear teaching of Scripture — so prevalent within Christian activity today?

The answer can be seen through viewing what has happened, in the antitype, relative to the commission which Moses gave the twelve elders from the twelve tribes before they were sent into the land of Canaan.

That is, the answer can be derived through:

1) Understanding how the elders under Moses were supposed to heed his commission during a past dispensation, in the type.
2) Then, seeing what has happened when this same commission is supposed to be heeded after exactly the same fashion by elders under Christ during the present dispensation, in the antitype.

In the type, the twelve elders which Moses sent into the land were told to go up a certain way, and that way would lead them up into the mountain (Numbers 13:17). Then, while in the mountain, they were to learn everything they could about the land and the inhabitants therein. And, after learning all they could, they were to bring back word concerning their findings to the people in the twelve tribes.

The message of the twelve was to involve the strength of the people dwelling in the land, how the Israelites could move in and overcome them, all the various things about the land itself, etc. In other words, they were to find out everything they could about the kingdom — both the present kingdom under Satan and the anticipated future kingdom under God — and they were to proclaim these things to the people of Israel upon their return.

This message would provide knowledge about the hope set before them — that of going into the land, conquering the inhabitants, and realizing an inheritance therein. And this knowledge would not only provide them with an incentive to move out and be victorious over the inhabitants in the land, but it would also provide them with information concerning how this was to be accomplished.

Then, bringing this over into the antitype, the elders, the pastor-teachers, those whom God has called to lead and feed His flock, all have a central commission. They have been commissioned by the Lord to look to the land and go up a certain way, which will lead up into the mountain. And, once on the mountain, they are to find out everything they can about the things of the mountain and then proclaim these things to those under their ministry.

This is central! Everything in the pastor-teachers’ ministry should revolve around this, for it involves the hope set before every Christian, which centers around the very reason for their salvation.

And the only place which God has provided for those whom He has called to go up into the mountain and learn these things for this particular purpose is His Word.

Looking to the land and going up a certain way, which will lead up into the mountain, is looking to and delving into those things in the Word having to do with the kingdom. And, so doing, the person is to traverse the Word from one end to the other, learning all he can about the complete scope of the kingdom.

Then he is to take this message to the people, providing them with a knowledge of the hope set before them — that of going into the land, conquering the inhabitants, and realizing an inheritance therein. And this knowledge will not only provide them with an incentive to move out and be victorious over the inhabitants of the land, but it will also provide them with information concerning how this is to be accomplished.

But…

But a major problem exists. The elders under Christ — the leaders whom God has placed among His people, the pastor-teachers — have not followed the command in Numbers 13:17. They have not looked toward the land and gone up a certain way, which leads up into the mountain.

They, not having followed the Lord’s command, don’t understand the true nature of the spiritual warfare, how it is to be fought, what is at stake in the fight, and all the various things about the kingdom — both present and future. Not having been there themselves and not understanding these things, they can’t bring back a message to those under their ministry concerning that which is there, the hope set before Christians, all the various things about victory over the enemy, etc. Such would be impossible.

And the pastor-teachers’ failure to heed the Lord’s commission after this fashion has produced far-reaching ramifications seen throughout Christendom.

Christians, because of the failure of pastor-teachers in this realm, are not knowledgeable concerning the various facets of the Word of the Kingdom. And this is the reason so many Christians find themselves wrapped up in “the affairs of this life” and, within such actions, often also find themselves engaged in a battle against the wrong enemy in the wrong realm.

This is the reason that numerous Christians find themselves involved in the political structure of this present world system, often encouraged by their religious leaders to do so — that is, find themselves involved in Satan’s present kingdom rather than looking to the Lord and His coming kingdom.

Or, referencing the overall typology of I, II Samuel, involvement of this nature would be comparable to David’s faithful men during his time of exile (1 Samuel 19:1ff; 1 Samuel 22:1-2) leaving their place with David, going back to Saul’s kingdom, and involving themselves in his kingdom.

(Note Appendix II at the end of this article for a succinct overview of the typology of Saul and David in I, II Samuel.)

And what will be the end result of the present state of Christendom (which is not far removed, though after a different fashion, from that of the Israelites at Christ’s first coming after the Scribes and Pharisees had finished their work)? It was given by Christ Himself, almost 2,000 years ago, before the Church had even been brought into existence.

Because of the working of the leaven which the woman placed in the “three measures of meal” (apparently very early in the dispensation) — which will work until “the whole” has been leavened (Matthew 13:33; cf. Matthew 16:6), resulting in the “lukewarm” condition in Christendom at the end of the dispensation (Revelation 3:14-21) — Christ asked:

“Nevertheless when the Son of man cometh, shall he find faith [‘the faith’] on the earth?” (Luke 18:8).

The expression, “the faith,” is peculiarly related to the Word of the Kingdom (cf. I Timothy 6:12-15, 19; II Timothy 4:7-8; Jude 1:3); and the way in which the question is worded in the Greek text indicates that a negative response is anticipated. The Son of Man is not going to find “the faith” on the earth at the time of His return. He will not find the true message surrounding things pertaining to the kingdom being taught among Christians in the Churches at this time.

Why? Again, because the pastor-teachers have not heeded the Lord’s commission. They have not looked toward the land and gone up a certain way, which leads up into the mountain. They know little to nothing about the land and its inhabitants; and, resultingly, the people under their ministry know little to nothing about these things either.

And that’s where we are. That’s the way matters surrounding the Word of the Kingdom exist during the closing days of the present dispensation.

Will conditions improve? Not according to Scripture! In fact, according to Scripture, deterioration will continue. Matters will only become worse, for “the whole” is to be leavened.

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APPENDIX I

THE RULE OF SATAN AND HIS ANGELS

From what realm do Satan and his angels presently rule?

It is clear from both Old and New Testament Scriptures that they rule from a heavenly realm over the earth. Satan and his angels have access to the earth and rule through the Gentile nations on the earth (Genesis 6:2-4; Job 1:7; 2:2; Daniel 10:12-21; I Peter 5:8; Jude 1:6), but they themselves do not rule on the earth.

Daniel 10 presents certain insights into how the present kingdom of Satan is structured, along with the location of those administering power and authority in this kingdom.

In Daniel 10, 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 the universe in relation to the earth [Isaiah 14:13 ASV]) was detained at a point enroute. This messenger was detained in the heavens above the earth by “the prince of the kingdom of Persia.”

Then Michael was dispatched from heaven, and the messenger remained there with “the kings of Persia” while Michael fought with the prince of Persia for his release (Daniel 10:13).

The picture presented is that of powerful angels in the kingdom of Satan ruling the earth from a heavenly realm (a heavenly realm in relation to the earth) through counterparts in the human race on earth.

There was a prince (ruler) of Persia in the heavens, and there was a prince (ruler) of Persia on the earth. Then, in the heavens, there were lesser rulers associated with Persia (the kings of Persia); and the same would have been true in the earthly kingdom (cf. Daniel 2:39; 5:28-31; 7:5; 8:3-6, 20).

Then beyond that “the prince of Greece” is mentioned — another heavenly ruler, the angelic heavenly ruler over the Grecian kingdom on earth (Daniel 10:20).

And the reason why attention is called to this heavenly ruler is easy to see and understand. Daniel, throughout his book, deals with the kingdom of Babylon, from the days of Nebuchadnezzar to the days of Antichrist; and Daniel 10:20, “…the prince of Greece shall come,” anticipated 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. Daniel 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 powers in various earthly kingdoms under fallen man but there is 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.

(Note that the nation of Israel is the lone exception among nations on earth whose rulers presently hold positions of power and authority under fallen angels in the kingdom of Satan.
The prince over Israel is Michael [Daniel 10:21], an angelic prince in the heavens who is not numbered among those ruling in Satan’s kingdom, as Israel is not numbered among the nations [Numbers 23:9].
And Michael, undoubtedly, has a great host of angels ruling with and under him, as Satan has a great host of angels ruling with and under him.
The whole of the matter is a rule by angels from two places in the heavens through individuals from the human race on earth — one through the nation of Israel, the other through all of the Gentile nations.)

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APPENDIX II

SAUL AND DAVID
SATAN AND CHRIST

The complete story of Scripture, as it would pertain to Satan, Christ, Christians, Israel, and the nations was foreshadowed typically by the account of Saul and David in the Books of I, II Samuel.

Saul was anointed king over Israel (I Samuel 10:1); but Saul disqualified himself by refusing, as God had commanded, to destroy the Amalekites and all of their possessions (I Samuel 15:1ff), though Saul continued to reign. And Saul 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.

Then, note that which the type, thus far, foreshadows:

Satan was anointed king over the earth (Ezekiel 28:14); but Satan disqualified himself through seeking to extend his rule beyond his God-appointed position (Isaiah 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 Israel’s ruler, God had Samuel anoint David king over Israel (I Samuel 16:10-13). There were then two anointed kings in Israel.

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 out in the hills with him (I Samuel 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 King over the earth (Psalms 45:6-7, 16; Hebrews 1:8-9; cf. Matthew 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, didn’t immediately ascend the throne. Rather, as David, Christ finds Himself in a place of exile, separated from 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 (Matthew 16:24-27; John 14:1-3; I John 2:28).

The day is near at hand though when matters will continue exactly as seen in the type. Christ, in that day, 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 followers, will move in and take over the government (II Samuel 1:1-16; 5:3, 4; Daniel 7:13-14; Revelation 2:26-27; 3:21; 19:11ff).

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Word Document: Christians and Politics by Arlen Chitwood.docx which is SAFE to open and print.

The following Word Document is SAFE to open and print: Identity of both the Political Power and the Harlot in Revelation 17 1-19 6 by Arlen Chitwood.docx

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The present age, looking back in time, covers the entire period of the “prophets,” which, of necessity, would have to include not only Enoch (who “prophesied” over 1,500 years prior to the appearance of Moses [Jude 1:14]), but also Adam.

Prophets
By Arlen Chitwood of Lamp Broadcast
Excerpt from Ages and Dispensations in this site.

The reference to God’s “prophets” in Luke 1:70 and Acts 3:21 should be understood in a somewhat broader sense than the word “prophet” is usually thought of today. The word appears quite often (about 150 times in the New Testament) and is used as a title given to the person whom the Lord had chosen to communicate — “announce,” “declare” — His message to the people; and the message did not necessarily have to be prophetic per se for the title “prophet” to be used of the messenger.

This title is used referring to those chosen at different times to declare the will and purpose of God by/through either a written revelation or an oral expression.

It is used of individuals preceding the existence of the nation of Israel (Jude 1:14), of individuals in Israel (Matthew 23:37; Luke 24:27), of individuals in the first century Church prior to the completion of the canon of Scripture (1 Corinthians 12:28; 13:9-10; Ephesians 4:11), and of individuals in Israel once again yet future (Joel 2:27-28; Revelation 11:3, 10).

In this respect, all of those chosen to write portions of the Word of God, beginning with Moses and ending with John, could be called “prophets.” And others, such as Enoch or Noah who communicated the message of God in an oral manner to the people of their day — though they were not chosen to write particular sections of Scripture — could also be looked upon after this same fashion (cf. 2 Peter 2:5; Jude 1:14). In fact, this word, in its strict Scriptural usage, could be used to refer to certain individuals all the way back to and including Adam himself.

(The first recorded statement by Adam, which concerned an existing relationship between himself and Eve, has far-reaching ramifications. It has to do with “a great mystery” that God desires His people to know and understand, for it concerns an existing relationship between Christ and the Church.
The former forms the type and the latter the antitype, and this mystery can be seen in its correct proper perspective only by viewing both the type and antitype together [cf. Genesis 2:23-24; Ephesians 5:21-32].)

Aside: The following Word Document, which is Safe to open and print, contains over 50 pages of types/antitypes: Types and Antitypes as of March 20, 2021.docx

The age in which Jesus lived at the time of His earthly ministry is, thus, not only seen in Scripture as extending forward to the beginning of the Messianic Era but it is also seen as extending back to the beginning of man’s existence on the earth. Comparing the different ways aion (age) is used in Luke 1:70; John 9:32; Acts 3:21; 15:18, a person can arrive at only one conclusion. The present age, looking back in time, covers the entire period of the “prophets,” which, of necessity, would have to include not only Enoch (who “prophesied” over 1,500 years prior to the appearance of Moses [Jude 1:14]), but also Adam.

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The following Word Document is SAFE to open and print: Prophets by Arlen Chitwood.docx

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This is what the whole of Scripture, beginning in the opening verses of Genesis, anticipates; and to bring the matter to pass, the Son, in conjunction with His co-heirs in the heavens and the nation of Israel on the earth, will rule the earth for the duration of that seventh day — for 1,000 years — foreshadowed by the seventh day seen at the very beginning, in Genesis 2:1-3.

The Future Kingdom
By Arlen Chitwood of Lamp Broadcast
Excerpt from Heavenly and Earthly in this site.

Satan and his angels are to be put down, and Christ and His co-heirs are to take the kingdom. That is the clear testimony of Scripture, beginning in Genesis and concluding in Revelation. The matter will occur after exactly the same fashion set forth in Daniel 4:17.

. . . By the decree of the watchers, and the sentence by the word of the holy ones, in order that the living may know that the Most High rules in the kingdom of men, gives it to whomever He will . . . . (Daniel 4:17)

The Most High will one day give the kingdom to His Son (Daniel 7:13-14; cf. Revelation 11:15), Satan and his angels will be put down (exactly as Nebuchadnezzar in history was put down, for that will be “the decree of the most High” [Daniel 4:23-31]), and the Son will then take the kingdom and rule, holding the scepter.

At that time God will place redeemed, qualified individuals in positions of power and authority as co-heirs with His Son (Daniel 4:17, 25, 32; Matthew 20:23); and Christ, with His co-heirs, will hold the scepter (cf. Psalm 2:6-9; Revelation 2:26-27).

Christ’s co-heirs will have previously been shown qualified at the judgment seat; and following the Father positioning these co-heirs on the throne with His Son, Christ and His co-heirs (who will form His wife in that day) will then rule the earth from His throne in the heavenly Jerusalem for 1,000 years.

Israel will have been restored to the nation’s earthly land, and the kingdom covenanted to David will have been restored to Israel. David’s throne will have been given to Christ; and He will rule from this throne on the earth as well as from His own throne in the heavens.

Thus, Christ will have a dual reign during the Messianic Era. And it will be after this fashion that Christ will exercise power and authority over the earth for 1,000 years.

Christ’s rule from the heavens will involve His co-heirs (His wife), who will exercise power and authority with Him over the nations. And Christ’s rule on the earth will involve the Jewish people (the restored wife of Jehovah) who will also exercise power and authority with Him over the nations.

Accordingly, the Gentile nations, in this manner, will be governed from two realms during this time — heavenly and earthly; and blessings will flow forth through Abraham’s Seed from both realms (cf. Genesis 12:3; 22:17-18; Romans 9:4-5; Galatians 3:16, 29).

And the object of Christ’s rule after this fashion will be to bring order out of disorder, to effect a cosmos out of a chaos.

“All rule and all authority and power” must be put down; “all enemies” must be put “under His [under Christ’s] feet,” even “death.” And when “all things shall be subdued unto Him [unto Christ],” the kingdom will be “delivered up” to “God, even the Father” in order that “God may be all in all [‘God may be all things in all of these things’]” (1 Corinthians 15:24-28, KJV).

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There are several instances in the New Testament where all three persons of the Godhead come together in one passage of Scripture, e.g., the baptism of Jesus Christ, the issuance of the Great Commission, a benediction by the Apostle Paul and a proclamation by the Apostle Peter.

HOLY (Father), HOLY (Son), HOLY (Spirit) is our ONE GOD!

The Trinity
By Charles Strong of Bible One

Note: Acknowledgment and appreciation is extended to Chuck Missler (of K-House) and his studies pertaining to this subject, which are used in part within this document.

Preface

The term trinity is not found in the Bible, but it is used to designate a definite Bible doctrine, not unlike the terms rapture, omnipresent, omniscient, substitutionary, eschatology, incarnation and others. The doctrine of the Trinity refers to the divine essence (nature) of God who reveals Himself in three distinct Persons. These three Persons are the (1) Father, (2) Son and (3) Holy Spirit. These three are separate and yet are one, i.e., one God who manifests Himself in three distinct personalities. It does not necessarily follow that the three Persons of the Godhead are different in function; since it will be shown later in this study that all three share not only the same attributes but the same functions (works). Yet, they are three distinct and unique personalities.

The Trinity is not subject to rationalistic apologetics, i.e., it cannot be understood by the rational processes of the human mind. Bible students and scholars attempt to express the concept using various models, e.g., white light made up of three primary colors or water which can exist as ice, liquid or steam, but such models eventually fail to adequately represent God as three distinct Persons, yet One. The Trinity or Godhead cannot be known by reason alone but may only be understood by revelation and accepted by faith.

But to the truly scientific and objective mind there are many facets of the physical world that defy rationalization. Considering such concepts as “evolution” or “dimensionality,” it takes more “faith” to accept the “world view” than the “Biblical view.”

The Bible (God’s revelation) is a composition of 66 books written by 40 different inspired human authors from vastly different backgrounds over several thousand years, yet with one integrated and consistent message. One aspect of this message is that plurality coexists with unity in the Godhead. This is where many of today’s sects and cults go astray, not to mention major religions such as Islam. And since the term religion has surfaced, it is well to understand that Christianity is not a religion. It is a union or relationship with a Person, Jesus Christ. In fact, the primary focal point of all Scripture is the person and work of Jesus Christ, the promised Messiah.

Old Testament

The Bible reveals that there is only one God. This truth is made clear in the first commandment (Exodus 20:1-2). It is clearly expressed in Deuteronomy 6:4:

Hear, O Israel: The LORD our God, the LORD is One!

And in Isaiah 45:5-6:

I am the LORD, and there is no other; there is no God besides Me. I will gird you, though you have not known Me, that they may know from the rising of the sun to its setting that there is none besides Me. I am the LORD, and there is no other.

There are two Hebrew words that are translated “one” in the Old Testament. The word, which corresponds to “unique,” (a non-plurality quality) is yahidh. The other word is ehadh, which does not preclude distinguishable entities or plurality.

The Hebrew word translated one in the above reference out of the book of Deuteronomy is ehadh, which does not exclude having plurality within it. It is the same word used in Genesis 2:24, wherein God declares that man and woman by coming together become “one flesh.” So it is seen by the use of ehadh to refer to Himself in the above passage in Deuteronomy that God reveals His plural nature.

There are three names used in the Old Testament that are translated God. They are (1) Elohim—used 2700 times in the Bible, (2) YHWH and (3) Adonai. Although it is obvious that these three names apply to God the Father, it is also important to note that they all apply in various references to the Son (Isaiah 6:1-3; 9:6; 45:21; Psalm 68:18) and the Holy Spirit (Exodus 31:3; Judges 15:14; Isaiah 11:2). Therefore it is unwise for the Bible student to conclude that any one of these names will always apply uniquely to only one Person of the Godhead.

The name Elohim, because of its grammatical ending of “im” (similar to the plural terms of cherubim and seraphim), indicates plurality. Yet it is always used with a “singular verb,” an apparent grammatical error since the noun doesn’t agree with the verb. This construction is introduced in Genesis 1:1, “In the beginning God [plural noun Elohim] created [singular verb bara] the heavens and the earth.” This form of construction was not used by the Holy Spirit in the transcription of God’s Word by mistake. In was intended to reveal the plural nature of God.

This usage is correctly carried over into the English translations of the Bible.

Then God said, “Let Us make man in Our image, according to Our likeness . . . .” (Genesis 1:26)
Then the LORD God said, “Behold, the man has become like one of Us . . . .” (Genesis 3:22)
Come, let Us go down and there confuse their language, that they may not understand one another's speech. (Genesis 11:7)
Also I heard the voice of the Lord, saying: “Whom shall I send, and who will go for Us?” . . . (Isaiah 6:8)

Two other passages in the Old Testament indicate the plurality of God by the use of a plural noun in reference to Him, even though these nouns are not shown as plural in the English versions of the Bible. They follow:

Remember now your Creator(s) in the days of your youth, before the difficult days come, and the years draw near when you say, “I have no pleasure in them.” (Ecclesiastes 12:1)
For your Maker(s) is your husband, The LORD of hosts is His name; and your Redeemer is the Holy One of Israel; He is called the God of the whole earth. (Isaiah 54:5)

Chuck Missler of K-House reveals in his teaching of the Trinity that a two-letter Hebrew word, consisting of the first (aleph) and last (tau) letters of the Hebrew alphabet is used in various places within the Old Testament, yet without being translated into the English versions of the Bible. He indicates that some Hebrew scholars think that this combination is used to represent a preposition or as a connector to modify a word. He points out to his audience two specific examples where this isn’t the case, Genesis 1:1 and Zechariah 12:10. He suggests that one may conclude that the meaning of this usage is the equivalent to the designation “the first and the last,” a name applicable to Jesus Christ in the New Testament (Revelation 2:8). If he is correct, and this author believes him to be so, then the following two passages take on excitingly new meanings.

In the beginning God (Aleph and Tau) created the heavens and the earth. = In the beginning, the First and the Last [Jesus Christ], created the heavens and the earth. (Genesis 1:1)
. . . then they will look on Me (Aleph and Tau) whom they pierced = then they will look on Me, the First and the Last [Jesus Christ], whom they pierced. (Zechariah 12:10)

Not only is this is a very strong indication of Jesus Christ within the Old Testament, but it further confirms the concept that “plurality coexists with unity” in reference to God.

New Testament

When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.” (Matthew 3:16-17)
Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit . . . . (Matthew 28:19)
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen. (2 Corinthians 13:14)
Elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied. (1 Peter 1:2)

If this was all the New Testament had to say on the subject, it would be enough; yet, the New Testament also reveals that all three Persons of the Godhead are designated as God.

The Father is God, which is uncontested.

The Son is God.

Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel, which is translated, “God with us.” (Matthew 1:23)
In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. (John 1:1, 14)
Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God. (John 5:18)
Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.” [And God said to Moses, “I AM WHO I AM.” And He said, “Thus you shall say to the children of Israel, ‘I AM has sent me to you.’”] (John 8:58 [Exodus 3:14])
I and My Father are one. (John 10:30)
. . . . Christ came, who is over all, the eternally blessed God. (Romans 9:5)
Who, being in the form of God, did not consider it robbery to be equal with God. (Philippians 2:6)
He is the image of the invisible God, the firstborn [a term of position signifying priority and sovereignty] over all creation. (Colossians 1:15)
For in Him dwells all the fullness of the Godhead bodily. (Colossians 2:9)
Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ. (Titus 2:13)
Who being the brightness of His glory and the express image of His Person . . . . (Hebrews 1:3)
And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. (1 John 5:20)

The Holy Spirit is God.

But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.” (Acts 5:3-4)
No one can come to Me unless the Father who sent Me draws him . . . . [And when He (Holy Spirit) has come, He will convict the world of sin, and of righteousness, and of judgment . . . .] (John 6:44 [John 16:8])
Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. (2 Corinthians 3:17)

The plurality of the one God as evidenced in Holy Writ (Bible) is incontrovertible. The fact that the Bible clearly reveals that the Father, the Son and the Holy Spirit are each and together the one and the same God, even as they are each distinct Personalities, is indisputable. Admittedly, the mechanics of how this plurality exists in unity is quite incomprehensible to the human mind. This doctrine is most certainly of “faith,” not “reason.”

God’s Word further demonstrates the fact that the Godhead is composed of the Father, the Son and the Holy Spirit. The Trinity is shown by both the attributes of God and His works. The following passages of Scripture will show that many of the attributes and works attributable to God are also attributable to both the Son and the Holy Spirit. They will only be listed for the student of this subject to look up and confirm.

The Attributes of God
Eternal Existence

Father      Psalm 90:2
Son             Micah 5:2; John 1:2; Revelation 1:8, 17 (Isaiah 41:4)
Holy Spirit   Hebrews 9:14

Holiness

Father    Revelation 15:4
Son        Acts 3:14
Holy Spirit Inherent in His name, “Holy Spirit”
(Note: A strong case may be made in the original languages that the triple use of the word “holy” in Isaiah 6:3 and Revelation 4:8 refers to all three persons of the Godhead.)
Omnipotent (All powerful)

Father          1 Peter 1:5
Son              (2 Corinthians 12:9)
Holy Spirit    Romans 15:19

Omniscience (All knowing)

Father       Jeremiah 17:10
Son            Revelation 2:23
Holy Spirit 1 Corinthians 2:11

Omnipresence (All present)

Father       Jeremiah 23:24
Son            Matthew 18:20
Holy Spirit   Psalm 139:7

Truth

Father         John 7:28
Son             John 14:6; Revelation 3:7
Holy Spirit   1 John 5:6

Benevolence

Father         Romans 2:4
Son             Ephesians 5:25
Holy Spirit   Nehemiah 9:20

The Works of God

The Creation of the Universe

Father          Psalm 102:25
Son             John 1:1-3; Colossians 1:16
Holy Spirit   Genesis 1:2; Job 26:13
(Note: “Elohim” is plural for all three in Genesis 1:1.)
The Creation of Man

Father        Genesis 2:7
Son            Colossians 1:16
Holy Spirit   Job 33:4
(Note: Plural nouns for God in Ecclesiastes 12:1 and Isaiah 54:5.)
The Incarnation

Father         Hebrews 10:5
Son             Philippians 2:7
Holy Spirit Luke 1:35

The Death of Christ

Father         Psalm 22:15; John 3:16; Romans 8:32
Son             John 10:18; Galatians 2:20
Holy Spirit   Hebrews 9:14

The Atonement

Father        Isaiah 53:6, 10
Son             Ephesians 5:2
Holy Spirit   Hebrews 9:14

The Resurrection of Christ

Father         Acts 2:24; Romans 6:4
Son             John 2:19; 10:17-18
Holy Spirit   Romans 8:11; 1 Peter 3:18

The Resurrection of Man

Father         John 5:21
Son             John 5:21
Holy Spirit   Romans 8:11

The Inspiration of Scripture

Father        2 Timothy 3:16
Son             (1 Peter 1:10-11)
Holy Spirit   2 Peter 1:21

The Indwelling of Believers

Father         Ephesians 4:6
Son             John 17:26; Colossians 1:27
Holy Spirit   1 Corinthians 6:19

The Sanctification of Believers

Father         Jude 1:1
Son             Hebrews 2:11
Holy Spirit   1 Corinthians 6:11

The Eternal Security of the Believer

Father         John 10:29
Son             John 10:28; Romans 8:34
Holy Spirit   Ephesians 4:30

One may appreciate, at least to a small degree, the vast abyss between the mind of God and the mind of man by considering how difficult it would be to explain to a tribe in the deep interior of Africa who has had no exposure to the outside (industrial) world the workings of television or a Boeing 747. The chasm between God and man in the realm of knowledge and understanding is far greater. It is as extensive as the chasm between the infinite and the finite. Because of this immense and immeasurable gulf between God and man the Trinity can only be a fact of divine revelation, and not of human reason.

The bottom line is that God’s Word clearly teaches that God is God, Jesus Christ is God and the Holy Spirit is God. God is one in essence (nature), yet three distinct Persons, in revelation and in the performance of His will. God the Father orchestrated His plan, Jesus Christ enabled His plan and the Holy Spirit executed His plan. This of course is over simplification, since any of the three Persons of the Godhead also performed all three functions. In any case the doctrine of the Trinity is fundamental to Christianity. A diligent study of the Bible shows it to be accurate, factual, irrefutable, incontrovertible, incontestable, undeniable, indubitable and unassailable….and any other similar adjective of like kind the reader of this study may wish to apply.

HOLY (Father), HOLY (Son), HOLY (Spirit) is our ONE GOD!

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It is rare to find any minister or organization today that will faithfully and concertedly bring a young (immature) Christian to a state of spiritual maturity through the judicious presentation (feeding, teaching) of the “meat” [solid food] of God’s Word.

Christian Directional Mind-Set
By Charles Strong of Bible One

But Jesus said to him, “No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.” (Luke 9:62)
Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus. (Philippians 3:13-14)
Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection [lit. completeness, maturity]. . . . (Hebrews 6:1a)

The directional mind-set that every Christian should embrace, employ and support is clearly articulated by Jesus Christ in Luke 9 and the apostle Paul in Philippians 3, as noted above. One’s mind-set is that which reflects attitude, disposition, intention and inclination – the path to which one is committed to travel throughout life.

It has been this writer’s experience that progress and improvement in one’s life can only be when one looks forward in life, not forgetting the past or any previously valid lessons, but certainly not allowing memories to encumber one’s constructive growth. This is why this writer has always and firmly believed, and has said many times to others, that all that really matters, all that really can be altered for the good, are the present and that which follows. It simply profits no one to “hang-on” to the past.

In the spiritual realm this is particularly true, especially as it relates to the basis for one’s thoughts then actions. Prior to believing in Jesus Christ, a decisive action of the will creating the “birth [life] from above” in one’s spirit, which is instantly secured by the Holy Spirit’s permanent “indwelling” (John 14:17; 1 Corinthians 3:16; 1 John 2:27), “sealing” – the believer’s “guarantee for redemption” (Ephesians 1:13-14; 4:30; 2 Corinthians 1:22), and “immersion (baptism) into the Body of Christ (1 Corinthians 12:12-13; Galatians 3:27-28),” an individual could only function in the “flesh” (i.e., a condition influenced by the “god [Satan] of this age” [2 Corinthians 4:4]).

Subsequent to one’s “birth from above” a person has a choice, to live in the past, allowing the “flesh” to have dominion over one’s life, or to forge ahead, allowing the Spirit of God to influence and empower (Ephesians 5:18) one’s thoughts and actions, a process, a spiritual goal that may only be achieved as one absorbs and allows the “Word of Christ” to “dwell” (take root and live) within one’s mind and heart (compare Ephesians 5:18-20 with its companion passage Colossians 3:16).

To follow this path of spiritual maturity would be in stark contrast to the spiritual condition of the believers with whom the apostle Paul came in contact when he visited the “church (assembly, local body of believers) of God . . . at Corinth” (1 Corinthians 1:1-2), as seen in Paul’s words:

And I, brethren, could not speak to you as to spiritual people but as to carnal [fleshly], as to babes [immature persons] in Christ. I fed you with milk [basics of the Word] and not with solid food [the meat of the Word]; for until now you were not able to receive it, and even now you are still not able; for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? (1 Corinthians 3:1-3; cf. 1 Corinthians 14:20; Ephesians 4:14)

Sadly, this is also the condition of most of the local churches within Christendom today. This deteriorating condition was forecast by Christ as He sat in a boat speaking to “great multitudes” who had gathered “by the sea” along with His disciples, as seen in Matthew 13. And although this writer is most certainly no model of one who has achieved complete spiritual maturity, for the path toward this end for him has been long and continues on, even he understands the apparent evidence of mediocracy of spirituality within Christendom as it is seen on every hand throughout Christendom today. Instead of concerted efforts to feed the children of God with the Word of God, the vast numbers of local church ministers, so-called “Christian” television programs, and other “Christian” efforts through the broad tentacles of social media mostly center on messages around shallow platitudes, emotional appeal, and financial gain.

As to the proper definitive form of spiritual care by ministers and ministries for Christians, Scripture reveals the following:

So when they had eaten breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You." He said to him, “Feed My lambs.” He said to him again a second time, “Simon, son of Jonah, do you love Me?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend [Gk. poimaino – shepherd – to feed and care for) My sheep.” He said to him the third time, “Simon, son of Jonah, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Feed My sheep.” (John 21:15-17)
Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd [feed and care for] the church of God which He purchased with His own blood. (Acts 20:28)
And He [Christ] Himself gave some to be apostles, some prophets, some evangelists, and some pastor-teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect [mature] man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting. (Ephesians 4:11-14)
Shepherd [feed and care for] the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock; and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away. (1 Peter 5:2-4)

To put it succinctly, it is rare to find any minister or organization today that will faithfully and concertedly bring a young (immature) Christian to a state of spiritual maturity through the judicious presentation (feeding, teaching) of the “meat” [solid food] of God’s Word. This being the case, most Christians have little foundation and encouragement to adopt the correct directional mind-set as has been stated by Jesus Christ and the apostle Paul in the passages of Scripture seen in the beginning of this article. Rather, most only take the “easy road” of carnality (fleshly desire), instead of the “noble road” of “forgetting those things which are behind and reaching forward to those things which are ahead, [and pressing] toward the goal for the prize of the upward call of God in Christ Jesus.”

Sadly, most find themselves to be as those to whom the apostle Paul addressed in 1 Corinthians 3:1-3 (previously quoted), as well as to those whom the writer of the book of Hebrews addressed:

For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:12-14)

For the reader to properly understand the framework elaborated in Scripture designed to advance a believer in Christ from a spiritual state of immaturity to one of maturity, he needs to first understand the composition of man, i.e., his physical and spiritual make-up designed by God at the time of man’s creation when earth was renovated from its previously fallen state as seen in the early chapters of the book of Genesis.

(The opening two chapters in the book of Genesis, contrary to what is taught throughout most of Christendom, do not record the creation of the earth and the surrounding Universe. They actually record the restoration of a prior ruined creation. Should the reader wish to meticulously explore this truth, it is suggested that he read The Revelation of Jesus Christ (2) in this site.)

Man was created in the “image” and “likeness” of God (Genesis 1:26-27). God reveals Himself throughout Scripture as a tripartite Being, One who reveals and expresses Himself in and through three distinct Personalities – the Father, the Son (Jesus the Christ), and the Holy Spirit. God is One in essence (nature), yet three distinct Persons, in revelation and in the performance of His will.

(Should the reader wish to read a more detailed account of the concept of the Trinity as it is supported in Scripture, it is suggested that he read The Trinity in this site.)

Man, created in the “image” and “likeness” of God, is also a triune person, composed of a “spirit,” a “soul,” and a “body.”

Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. (1 Thessalonians 5:23)
For the Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow [body], and is a discerner of the thoughts and intents of the heart. (Hebrews 4:12)

For lack of a better explanation, the “spirit” is that part of man that enables a spiritual link with God, the “body” is that part of man that is physically linked with material surroundings, and the “soul” is that part of man encompassing his reasoning and communicative abilities that enables man to apprehend (comprehend) spiritual truths, which will allow him to mature spiritually and will culminate in his reign with Christ in the coming Messianic Era.

(The reader should understand that the writer’s supposition of the “soul” is most likely deficient, but it is based on the fact that Scripture definitely and specifically speaks to Christians about “soul salvation” [James 1:21; Hebrews 10:39; 1 Peter 1:9], which, although is not linked with a person’s eternal salvation, it is determined at the Judgment Seat of Christ [1 Corinthians 3:11-15; 2 Corinthians 5:10-11] and when successfully achieved is realized by the whole person being able to reign with Christ during the Messianic Era [2 Timothy 2:12; Revelation 20:4].)

In addition to man being tripartite in composition, he was also given self-will, the ability to self-determine and choose between different courses of action, which was also typical of the “image” and “likeness” of God. This being the case, the “image” and “likeness” of God in man encompassed both a tripartite and self-determining reality.

After God created man, both male (Genesis 1:26-27) and female (Genesis 2:21-23), a choice was made to violate God’s will, His specific instructions, which resulted in:

1) Man’s death – the instantaneous death of his “spirit” (his connection with God), which then left his “soul” in “total darkness” (i.e., without any spiritual influence), along with the progressive (through time) death of his body Genesis 2:17).
2) The deterioration of the earth (Genesis 3:1-19).

The Beginning

The beginning of the Christian journey for any person is anchored solely in Jesus Christ and His work alone, which may be accessed solely by one’s willful act of faith in Christ and what Christ alone has done, i.e., accomplished on the cross of Calvary on behalf of the entire human race. Only through Christ’s propitiatory sacrifice is it possible for persons to be “alive who were dead in trespasses and sins” (Ephesians 2:1; Colossians 2:13).

But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood [i.e., His death], through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. (Romans 3:21-26)
Therefore, in all things He [Jesus Christ] had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. (Hebrews 2:17)
And He [Jesus Christ] Himself is the propitiation for our sins, and not for ours only but also for the whole world. (1 John 2:2)
In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. (1 John 4:10)

The word propitiation, as seen in Romans 3:25 above, speaks of Christ’s expiatory (atoning) death (i.e., His spiritual separation from God the Father during a three hour period on the cross of Calvary [Matthew 27:45-46; Mark 15:33-34] and which was “finished” [lit. “totally completed”] on the cross [John 19:30]) for the redemption of mankind, a death which totally satisfied God and His judgment toward sin. It is by and through the death (a circumstance represented by the “shedding of blood” [Leviticus 17:11; Hebrews 9:22; Ephesians 1:7; Matthew 26:28; Acts 20:28]) of Christ that God demonstrates the mercy of His justifying grace to the sinner who believes – “faith” being the sole condition on man’s part (Acts 16:30-31; Ephesians 2:8-9).

Upon a person’s willful act of faith in Christ, the following is true, expressed by Arlen L. Chitwood in the appendix (“Salvation – Spirit, Soul”) in the Appendix of his book, Salvation by Grace through Faith BOOK:

It is at this point in man’s salvation that the spirit is separated from the soul. The “spirit” in unsaved man is dead. It is a part of the totally depraved man, with his “body of…death,” in which there dwells “no good thing” (Romans 7:18, 24). With the movement of the Spirit, using the God-breathed Word, man’s spirit is made alive and, at the same time, separated from his soul.

The “soul” remains within the sphere of darkness, which is why “the natural [Greek: psuchikos, ‘soulical’] man” cannot understand “the things of the Spirit of God” (1 Corinthians 2:14). That which remains in the sphere of darkness can have no apprehension or comprehension of that which has shined out of darkness. There is a God-established division between the two that cannot be crossed over (cf. Luke 16:26).

(Note that the preceding forms a foundational part of the reason why Christ becoming one’s Lord [cf. Luke 6:46] cannot be an integral part of salvation by grace.)

The Journey

Once a person has been “born from above” by the Spirit of God, resulting from an act of faith in Jesus Christ, he is then faced with the responsibility to take an “upward” spiritual journey. The journey, if taken, will transport him from an “immature” person (“babe”) to a “mature” person in Christ. But just as he had the God-given ability to either choose or reject Christ from the very beginning, as a Christian he also has the God-given ability to either spiritually forge ahead or remain in a carnal (fleshly) spiritual state. If he selects to go ahead, utilizing the same principle of faith, receiving assistance (power) from the Spirit of God, he will consistently absorb the ever-deepening truths of God’s Word, which will insure mature spiritual growth resulting in the salvation of his soul and his participation with Jesus Christ during the coming Messianic kingdom.

The remainder of this section will be taken from Chitwood’s book mentioned above, but dealing with that which is subsequent to a person’s “birth from above” by and through “faith in Christ” – the salvation of the soul. The book, which compares man’s spiritual birth and subsequent journey to God’s restoration of a prior ruined creation (the earth), may be reviewed in its entirety by activating the following link: Salvation by Grace through Faith by Arlen Chitwood.

The preceding process is the manner that God uses to deliver the spirit from its fallen state, resulting from Adam’s sin. And because the spirit has been delivered, there can once again be communion with God. Man can now comprehend spiritual things, and there can now be a progressive, continued work by the Spirit of God within man so that he can ultimately be delivered to the place that God has decreed that he occupy at the end of six days, at the end of six thousand years.

Within the framework of the type in Genesis 1, this is the very first thing that is foreshadowed. This had to be set forth first, for man has to first be made alive — he has to first pass “from death to life” — before anything else in the restorative process can occur.

Thus, this is foreshadowed at the very beginning of the six days that God, in accordance with the established pattern, would use to bring about man’s complete restoration — spirit, soul, and body (cf. 1 Thessalonians 5:23).

To briefly illustrate how God’s complete restoration of man is patterned after God’s complete restoration of the material creation in Genesis 1, note three things:

1) Where the complete restorative process began (on day one, as previously mentioned).
2) That which occurred on each succeeding day (two through six).
3) Where the whole of the restorative process was leading (the seventh day, the Sabbath, a day of rest following six days of work [Genesis 2:1-3]).

Within the type-antitype framework — pertaining to man’s salvation in the antitype — that which occurred in the type on day one (Genesis 1:2-5 [2b]) pertains to the salvation of man’s spirit, and that which occurred in the type on days two through six (Genesis 1:6-25) pertains to the salvation of man’s soul, with the entirety of that which is revealed leading to the seventh day (Genesis 2:1-3).

The salvation of the spirit is an instantaneous event where one passes “from death to life,” but not so with the salvation of the soul. It is a progressive event. It is an event that begins at the point one is made alive spiritually, and it will not be completed and realized until the end of that which is foreshadowed by the six days of restorative work — 6,000 years of restorative work.

(The issues of the judgment seat of Christ at the end of the present dispensation – which will occur at the end of the six days, at the end of the 6,000 years – will have to do with issues surrounding the salvation [or loss] of the soul / life. It will be at the judgment seat – not before – that man will realize [or fail to realize] the salvation of his soul / life.
Note that issues of the judgment seat can have nothing whatsoever to do with man’s presently possessed eternal salvation, which has to do with his spirit. It is only on the basis of man’s presently possessed eternal salvation that he can be dealt with in relation to fruit bearing [having to do with his soul / life], both during present time and at the judgment seat. And the findings and determinations of the judgment seat, in this respect, will have to do with the salvation or loss of his soul / life, which, in turn, will determine his place and position in the coming kingdom of Christ.)

Since the salvation of the spirit cannot occur apart from an exact duplication in the antitype of that which occurred in the type during day one of the restoration in Genesis 1:2-5 [2b], it should be evident that the salvation of the soul and its relationship to that which occurred on days two through six must be looked upon the same way. The latter must follow the pattern to the same degree as the former. There can be no difference in this respect.

And since this is the case, note what occurred on days two through six in the restoration of the ruined material creation in Genesis. Then, to see the overall picture of that which must be done to bring about the salvation of redeemed man’s soul, these same events can be viewed in relation to God’s present continuing restoration of man, a subsequent ruined creation.

Events on days two and three (as events on the first day) have to do with divisions. On the second day God established a division between the waters (Genesis 1:6-8), and on the third day He established a division between the dry land (with its vegetation) and the waters (Genesis 1:9-13).

Then events on days four through six belong together as another unit, depicting things beyond the divisions previously established. On the fourth day God placed lights in the heavens to give light upon the earth (Genesis 1:14-19), on the fifth day He created birds that could soar above the earth and marine life that could move throughout the depths of the sea (Genesis 1:20-23), and on the sixth day He created the land animals, which included great creatures capable of roaming the earth (Genesis 1:24-25).

And, as previously noted, the entirety of God’s restorative work relative to the material creation in Genesis foreshadows the whole of God’s restorative work relative to man today. After man has “passed from death to life,” wherein the spirit is separated from the soul – wrought entirely through divine intervention – redeemed man finds himself in a position and condition where a continued divine work not only can occur but must occur if he is to realize the salvation of his soul. And only through this continued divine work can the whole of God’s restorative work, as it pertains to man, be realized.

(Man, as the material creation, must be completely passive in relation to the salvation of the spirit [he is dead, rendering him incapable of acting]; and man, as the material creation [“And the earth brought forth . . . .”] must be active in relation to the salvation of the soul [he now has spiritual life, allowing him to act in the spiritual realm]. But, as in the restoration of the material creation, the entire salvation process [spirit and soul, and ultimately the body] is a divine work. “Salvation is of the Lord” [Jonah 2:9].
For more information on the preceding, refer to the author’s book, in this site, The Time of the End BOOK, Appendix 3 - Faith and Works.)

Events occurring during the first three days in Genesis 1 would point to elementary things or the basics in one’s spiritual life and growth. Events occurring during day one (Genesis 1:2-5 [2b]) would point to a division between the soul and the spirit, having to do with the impartation of life.

Then events occurring during days two and three (Genesis 1:6-13) would point to divisions and distinctions as one begins to progressively grow within the framework of the new life brought into existence on the first day. One would learn to distinguish between the soulical and spiritual, spiritual and carnal (fleshly), Jew, Gentile, and Christian, the dispensations, etc.

Only when one learns the divisions and distinctions depicted by that which was brought to pass on days two and three is he in a position to move on into the things depicted by that which was brought to pass on days four through six (Genesis 1:14-25). On these three days, light was restored to the sun and moon (day four, Genesis 1:14-19); sea life and the birds of the air were created (day five, Genesis 1:20-23); and then God created all the living creatures that roam the earth, followed by His creation of man (day six, Genesis 1:24-27).

That which is depicted by the work of the Triune Godhead during these three days points to things beyond elementary truths in the antitype. After one has passed “from death to life” and has been instructed in the elementary truths (days one through three – after he has grown to a degree in his Christian life – he can then begin to view with understanding deeper spiritual truths of the Word. He can then begin to view with understanding those things in the Word depicted by events on days four through six (Genesis 1:14-25).

An individual in this position can begin to sink deep shafts down into the Word and mine its treasures. He can look into the Word and understand that which is depicted by the lights in the heavens. He can, in the true sense of the Word, “mount up with wings as eagles . . . run, and not be weary . . . walk, and not faint” (Isaiah 40:31), as he scales the heights; or he can scale the depths of the Word, as the sea creatures plunge to the depths of the sea; or he can roam through the Word, as the land creatures roam the earth.

Christian maturity and spiritual victory – bringing to pass the salvation of the soul – go hand-in-hand. And the entire process of God’s restoration work throughout the six days is with a view to that which lies beyond, on the seventh day. It is with a view to the Sabbath rest awaiting the people of God.

The Prize, the Hope

Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus. (Philippians 3:13-14)

Make no mistake, there is a “prize” reserved for Christians who select to adopt and continue in the proper directional mind-set, to look not to the past but to that which is “ahead” as they “press toward the goal” [from “immaturity” to “maturity”] set before them. The human author of the book of Hebrews likened the pursuit for this “goal” to a “race.”

Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. (Hebrews 12:1-2)

The apostle Paul, realizing that his time on earth was drawing to a close, who had remained faithful in his press “toward the goal for the prize of the upward call of God in Christ Jesus,” who had “finished the race [and] kept the faith” resulting in the salvation of his soul, defined (but not totally) the prize he had been pursuing.

For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing. (2 Timothy 4:6-8)

Paul was prepared to face Christ at His judgment seat and to receive the verdict of the quality of his Christian life on earth, which could be positive, resulting in definite “reward,” or negative, resulting in definite “loss.”

For no other foundation can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. If anyone's work which he has built on it endures, he will receive a reward. If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire. (1 Corinthians 3:11-15; cf. 2 Corinthians 5:9-11, Romans 14:10-12; Colossians 3:25)

And as a Christian, you may be assured that you too will face “the righteous Judge [Christ] . . . on that Day [of Judgment], which although will not affect in any way your eternal salvation (of the spirit), will most surely reveal what you will either gain (salvation of your soul) or lose due to your Christian life upon this earth.

The prize to which you are challenged to earn (yes, I said “earn”) is also defined as “the hope” to which all Christians should and must aspire, the salvation of their souls. The remainder of this study will be a brief dissertation by Arlen L. Chitwood regarding “the hope” – taken from the second appendix to his book, Salvation of the Soul, a book strongly recommended to the reader, which may be obtained by activating, in this site, the following link: Salvation of the Soul BOOK, The Hope (SOS).

According to 1 Peter 3:15, Christians are to “always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear.” This is called, in introductory verses to the book, “a living hope”; and it is made possible through “the resurrection of Jesus Christ from the dead” (1 Peter 1:3). Christ lives, and those “in Christ” are being called to live, beyond resurrection, in glory with Him.

Hope in 1 Peter is associated with “an inheritance” (1 Peter 1:4), a future “salvation” (1 Peter 1:5 [“the salvation of your souls”; 1 Peter 1:9]), and “honor, and glory at the revelation of Jesus Christ” (1 Peter 1:7; cf. 1 Peter 4:12-13).

When Christ appears, Christians will appear with Him in glory; and it is different facets of this entire matter – ruling as co-heirs with Christ, realizing the salvation of their souls – concerning which Christians are exhorted to always be ready to provide a response to anyone who asks “a reason of the hope” that lies within.

In Hebrews 6:11-12, the “hope” to be held by Christians is laid out in a very simple fashion: that “through faith and patience [present]” they would be able to “inherit the promises [future].”

Exercising “faith” is simply believing that which God has to say about a matter, resulting in the person who exercises faith acting accordingly. Hebrews 11 is the great chapter on faith, toward which everything in the preceding part of the book builds:

“By faith Abel . . . By faith Enoch . . . By faith Noah . . . By faith Abraham . . . .”

Then Hebrews 12, immediately following, forms the capstone to the whole matter. The fifth and last of the five major warnings comes into view – a direct reference to the rights of the firstborn (all the warnings have to do with these rights, though viewed from different facets of the overall subject) – and Christians are exhorted to run the race set before them after such a fashion that they will one day be accorded the privilege of realizing these rights.

Exercising “patience [lit., ‘patient endurance’]” has to do with the manner in which one runs the race (cf. Hebrews 12:1). This is a race of the faith (1 Timothy 6:12; Jude 1:3), to be run continuously for the entire duration of the Christian life. This is a race over the long haul – not one for sprinters, but one for marathon runners (though the runners may be called upon, at times, to sprint in the race). And Christians are to properly pace themselves so that they will be able to victoriously complete the race.

The “inheritance,” which is out ahead is the object of a Christians’ hope; and one day realizing that which God has promised is, within the text, to be wrought by and through patient endurance in the race of the faith. Both “faith” and “patient endurance” are inseparably linked after this fashion with the subject at hand – inheriting the promises.

Hebrews 10:23-25 presents a companion thought. In Hebrews 10:23, Christians are told, “Let us hold fast the confession of our hope without wavering.” And the whole idea, contextually, behind Christians assembling together today (Hebrews 10:25) is to “consider one another” and “to stir up [one another to] love and to good works,” with this hope in view.

Christians are to assemble together to discuss that which lies out ahead, pray for one another, and exhort one another; and they are to do this “so much the more,” as they “see the Day approaching [that coming day when their hope will be realized]” (Hebrews 10:24-25).

This is that “blessed hope” in Titus 2:13, which is to be a purifying hope. And Christians are exhorted to “live soberly, righteously, and godly, in the present age,” with a view to one day realizing this hope (Titus 2:12).

(That “blessed hope” is not Christ’s return per se [particularly not His return for Christians at the end of this present dispensation, as is often taught]. Rather, that “blessed hope” has to do with the “glorious appearing [lit., the ‘appearing of the glory’] of our great God and Savior Jesus Christ” [Titus 2:13], a glory that will not be revealed until Christ returns at the end of the Tribulation.
The construction of the Greek text would necessitate the previous understanding of the verse. In the Greek text, the “appearing of the glory” is a further explanation and description of that “blessed hope”; also in the Greek text, in the latter part of the verse, the construction of two other parts of the verse is the same: “Savior Jesus Christ” is a further explanation and description of “our great God.”
With this in mind, the verse could be better translated as follows:

Awaiting that blessed hope, which is the appearing of the glory of our great God and Savior who is Jesus Christ.

And this “hope” surrounds the thought of Christians having a part in Christ’s glory at this time — a central teaching of the book of Titus.)

With Confidence and Rejoicing

Christians are to hold fast the hope set before them after a revealed twofold fashion – with confidence and rejoicing (Hebrews 3:6). The word “confidence” is a translation of the Greek word, parresia, meaning “to be bold, courageous, open, or plain” about a matter; and the word “rejoicing” is the translation of the Greek word, kauchema, meaning “to take pride in something,” resulting in the person having “something to boast about.”

Parresia is used a number of times in the New Testament in the sense of being “open” or “plain” about matters, with nothing being hidden. Jesus spoke openly and plainly to His disciples and the people of Israel (Mark 8:32; John 16:29; 18:20), though, because of the nation’s rejection of Him, the day came when He “no longer walked openly among the Jews” (John 11:54). And it was because of this same rejection that Jesus had previously begun to teach through the use of parables (Matthew 13:10-15).

Parresia is also used in the New Testament a number of times in the sense of being “bold” or “courageous” about matters. Peter and John, standing before Annas the high priest, and others, exhibited “boldness” as Peter spoke; and those hearing Peter “marveled,” recognizing that both men exhibited these qualities because “they had been with Jesus” (Acts 4:5-13; cf. Acts 4:31).

Then Paul, at the end of his epistle to the Ephesians, requested prayer on his behalf: “that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel” (Ephesians 6:19).

(Note that the thought of “openness” or “plainness” would also have to be included within the idea conveyed by “boldness” in the preceding passages [cf. 2 Corinthians 3:12; 7:4; see also Philippians 1:20; 1 Timothy 3:13; Hebrews 4:16].)

Then the word kauchema (translated “rejoicing”), or the verb form of this word (kauchaomai), is also used a number of times in the New Testament. The word is translated three different ways in Scripture (KJV) –“boast,” “glory [used in the sense of ‘boast’ or ‘pride’],” and “rejoice” (cf. Romans 2:23; 4:2; 5:2; 2 Corinthians 1:14; 5:12; 9:3).

The thought of “rejoicing” (as in Hebrews 3:6; cf. Philippians 1:26; 2:16), rather than being derived from the meaning of kauchema, appears to be derived more from the result of what this word means. That is, kauchema means “to take pride in something,” resulting in the person having “something to boast about”; and “rejoicing” would emanate out of the person being placed in this position.

Firm unto the End

When a Christian is told to be “ready to give a defense to everyone who asks you a reason for the hope that is in you,” he is to be open about the matter, he is to exhibit plainness of speech, he is to be bold and courageous as he expresses himself, and he is to take pride in the matter, for he has something to boast about.

He has been extended an invitation to ascend the throne with “the King of kings and Lord of lords” to rule as co-heir with Him in His kingdom. He possesses the hope of having a part in what Scripture calls, “so great a salvation” (Hebrews 2:3), which is the greatest thing God has ever designed for redeemed man.

And this is what Christians are to be open and plain about. They are to tell it exactly as it is, regardless of what others may say or think. And they are to be bold and courageous as they tell it as it is, knowing that they have something of incalculable value, something they can boast about (cf. Matthew 10:32-33; 2 Timothy 2:10-13).

Christians have been saved for a revealed purpose, which has to do with future regality, as co-heirs with Christ in the kingdom.

Christians are to set their course straight and hold it there, not deviating; and they are to hold their course, after this fashion, “firm to the end” (Hebrews 3:6), allowing them to one day realize that which Scripture refers to as “so great a salvation,” the salvation of their soul.

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Bible One – Charles Strong’s Christian Directional Mind-Set

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Christians, who will most assuredly and perpetually be sought out and attacked by Satan and his minions during this (temporal) lifetime, will only be able to successfully survive spiritually, i.e., achieve the salvation of their souls, if they take the courageous position of standing firm in the faith, a station of spiritual maturity that may only be obtained as one studies and absorbs the meat (i.e., “Word of the Kingdom”) of God’s Word.

Watch & Stand Fast in the Faith
By Charles Strong of Bible One

One evening recently, as this writer was considering the myriad reasons underlying his desire to experience the return of Christ, reasons stemming from the pains and limitations of “old age” to the countless and demonstrable evil manifestations throughout the world as seen daily through the proliferation of mass media, the following thoughts crossed his mind: Christ never promised an easy road in living for Him! Quite the contrary! All He promised was difficulty, hard times and suffering.

(This truth may be confirmed by reviewing the following passages of Scripture: Matthew 5:11-12; 16:24; 23:34; Luke 6:22; Acts 5:41; 14:22; Romans 5:3; 8:17; 2 Corinthians 12:10; Philippians 1:29; 2 Timothy 2:12; 3:12; James 1:2-3, 12; 1 Peter 3:14; 4:14.)

And with this in mind, this writer couldn’t help but come to the conclusion that Christ expects His children to stand firm against the onslaught by Satan and his minions, a position reflecting deep gratitude for all that Christ has done and continues to do for mankind, in addition to exhibiting the only means in which a Christian can achieve the salvation of his soul, i.e., become an “overcomer,” one who will qualify at Christ’s Judgment Seat to participate as part of the “bride of Christ” and rule and reign with Christ during the coming Messianic Era.

In summation, this writer couldn’t help but realize that he was being somewhat childish and spineless in his outlook and life for Christ, a shameful position indeed. But on the positive side, it was this evaluation that led him to a wide expanse of Scripture passages revealing the correct stance each Christian should adopt and maintain throughout his mortal life, chief of which would be expressed by the apostle Paul.

The apostle Paul when writing to “the church [assembly] of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord” (1 Corinthians 1:2) ended his letter in a positive manner in which he included the following emphatic instruction:

Watch, stand fast in the faith, be brave [mature], be strong. (1 Corinthians 16:13)

In this one verse is God’s expectation for every Christian during his lifetime, the elements of which follow and are best explained by Scripture:

1) Watch (perceptive, discerning, sensitive [to spiritual matters])

Watch therefore, for you do not know what hour your Lord is coming. (Matthew 24:42)
Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming. (Matthew 25:13)
Therefore let us not sleep, as others do, but let us watch and be sober. (1Thessalonians 5:6)
Preach the Word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. . . . But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry. (2 Timothy 4:2, 5)

2) Stand fast (firmly grounded and with endurance [in spiritual matters])
Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, by which also you are saved, if you hold fast that word which I preached to you – unless you believed in vain. (1 Corinthians 15:1-2)

(An examination of this passage within its context reveals that Paul is speaking specifically of the “salvation of the soul” – a salvation applicable only to Christians [those in permanent possession of eternal life based solely on the work of Christ and obtained solely by faith in Christ] and which has consequence only during the coming Messianic Era [the thousand year reign of Christ over the earth, which will be instigated at His soon return])

Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel. (Philippians 1:27)
Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved. (Philippians 4:1)
For now we live, if you stand fast in the Lord. (1 Thessalonians 3:8)
3) In the faith
There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. (Ephesians 4:4-6)
I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find [the] faith on the earth? (Luke 18:8)

(This is simply a description of the same conditions that Christ had called attention to several decades earlier during His earthly ministry: “. . . when the Son of Man comes, will He really find faith [‘the faith’] on the earth?” (Luke 18:8b). And the manner in which this question is worded in the Greek text designates a negative response. The Son of Man will not find “the faith” (an expression peculiarly related to the Word of the Kingdom) being taught throughout the churches of the land at the time of His return.
The Word of the Kingdom, taught universally throughout the first century Church at the eginning of the dispensation, will be completely absent in teachings throughout the Church at the end of the dispensation. Instead, in some quarters (possibly “many”), that more closely aligned with the “doctrines of demons” will be taught (1 Timothy 4:1-3; ref. Mysteries of the Kingdom BOOK, Ch. 7, in this site. , "Doctrines of Demons," which follows in the next commentary). The working of the leaven throughout the dispensation (fourth parable) will have gradually wrought this change, bringing this change to a terminal point, leaving Christendom completely leavened in relation to the Word of the Kingdom at the end of the dispensation. [Taken from Mysteries of the Kingdom BOOK, Ch. 10, in this site. ].)

So then [the] faith comes by hearing, and hearing by the Word of God. (Romans 10:17)
Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is [resting] in you? – unless indeed you are disqualified [lit. rejected]. (2 Corinthians 13:5)
For by grace you have been saved through [the] faith, and that not of yourselves; it is the gift of God. (Ephesians 2:8)
And He Himself gave some to be apostles, some prophets, some evangelists, and some pastor-teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect [mature] man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head – Christ – from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love. (Ephesians 4:11-16)
Knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. (Galatians 2:16; cf. Galatians 3:11, 24)
4) Be brave – Gk. literally mature
5) Be strong – Gk. literally be strengthened

Standing – a Matter of Faith

2 Corinthians 1:24
Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand.
Romans 11:20
Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear.
1 Corinthians 15:1
Moreover, brethren, I declare to you the gospel which I preached to you, which also you received [by faith] and in which you stand [by faith].
2 Corinthians 5:7
For we walk by faith, not by sight. (cf. Colossians 2:6)
Colossians 2:6
As you have therefore received Christ Jesus the Lord [by faith], so [in the same manner] walk in Him. (cf. 2 Corinthians 5:7; Ephesians 3:17)

Standing Armor

Ephesians 6:13-18
Therefore take up the whole armor of God that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the Word of God; praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints.
2 Corinthians 10:4
For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds.

Regarding the weaponry (i.e., “the whole armor of God”) mentioned by Paul in Ephesians 6 (above), the following is taken from The Spiritual Warfare BOOK, Ch. 3:

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Proper Preparation

God has placed pastor-teachers in the Church to lead Christians from immaturity to maturity in the faith, and the revealed reason is given in Ephesians 4:14:

That we should no longer be children tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting.

In the epistle of Ephesians, instruction provided by pastor-teachers would, of necessity, have to center on:

1) One’s positional standing “in Christ” in the heavenlies (Ephesians 1:3, 20).
2) The “inheritance” awaiting Christians (Ephesians 1:11, 17-18).
3) The very purpose for one’s salvation (Ephesians 2:6-7).
4) The “fellowship [‘dispensation’] of the mystery” (Ephesians 3:1-11).
5) The necessity for maturity in the faith (Ephesians 4:11-16).
6) The necessity for being filled with the Spirit (Ephesians 5:18-20).
7) The spiritual warfare at hand (Ephesians 3:10; 6:10ff).

Concluding his epistle with the exhortation, “Put on the whole armor of God” (Ephesians 6:11), the writer uses similar wording in the Greek text to that which he had used in Ephesians 4:14.

This earlier verse (Ephesians 4:14) concerns proper preparation through spiritual maturity in order to avoid being led astray by the “cunning craftiness” of those who “lie in wait to deceive” (KJV). And the later verse (Ephesians 6:11) concerns one being clothed in “the whole armor of God” in order that he might be able to “stand against the wiles of the devil.”

The thought in both instances has to do with a settled plan, a systematic strategy used by those who have set about to deceive and lead Christians astray relative to matters surrounding their calling, as revealed in Ephesians; and Christians, in both instances, are to be properly prepared for such deception.

Instruction is progressive throughout Ephesians (and elsewhere in Scripture), and the concluding exhortation in Ephesians 6:10ff is really for Christians who have attained an element of spiritual maturity in their lives. This is very evident from what is stated in the passage.

There can be no such thing as a spiritually immature Christian being “strong in the Lord, and in the power of His might” (Ephesians 6:10); nor can there be any such thing as a spiritually immature Christian being able to properly clothe himself in “the whole armor of God” and “stand against the wiles of the devil” (Ephesians 6:11). Spiritually immature Christians have little to no understanding of the warfare, much less how to properly clothe themselves.

This can be easily demonstrated from an Old Testament type, which is the central type in the Old Testament dealing with this subject – the Israelites under Moses at Kadesh-Barnea, in a position to go in, take the land, and realize an inheritance therein.

The march from Egypt to Kadesh-Barnea was by way of the wilderness of Sinai, where detailed instructions from the Lord were given to the people of Israel through Moses. And when the Israelites subsequently reached Kadesh-Barnea, spies were sent into the land ahead of the nation to gather information concerning the land and the inhabitants therein. These spies spent forty days and nights in the land, traversing it from one end to the other, and returned not only with information concerning the land and its inhabitants but with actual samples of the fruits of the land itself.

The people of Israel had received the Word of God at Sinai. They had then heard the report concerning the land and the inhabitants therein, and they had tasted the actual fruits of the land at Kadesh-Barnea before thought was given to entering the land and combating the inhabitants. That is, the people of Israel had been led from a rudimentary knowledge of their salvation in Egypt (through death and shed blood, where the death of the firstborn occurred by means of a substitute) to a mature knowledge concerning God’s plans and purposes relating to the nation at Kadesh-Barnea (where a revealed inheritance lay before the people). And the entire matter had to do with the Israelites going into the land, warring against the inhabitants, being victorious over the inhabitants, and realizing God’s purpose for the nation, within a theocracy.

And that which this overall type foreshadows, seen in the antitype today (cf. 1 Corinthians 10:6, 11; Hebrews 3; 4), is exactly the same. Growth from immaturity to maturity in the Christian life is likewise for a purpose (Hebrews 5), and that purpose has to do with being able to achieve victory over the enemy and to one day realize an inheritance in a heavenly land within a theocracy (Hebrews 6; 10; 12).

Christians are to be fully capable of clothing themselves in the whole armor of God that they might be able to “withstand in the evil day.” The word “withstand” is a translation of the Greek word anthistemi, which is a compound word comprised of anti (“against”) and histemi (“to stand”). Thus, the thought, beginning in Ephesians 6:10, is to be “strong in the Lord, and in the power of His might [note where one’s strength lies – not in himself, but in the Lord]”; and in conjunction with an exhibition of this type of strength, one is told, “Put on the whole armor of God,” for only by so doing will he be able to firmly stand against the settled plan, the systematic strategy of Satan, holding his ground and giving no place to the enemy.

1) Stand therefore, having girded your waist with truth (Ephesians 6:14a)

Following the events of the Passover in Egypt during the days of Moses, 3,500 years ago (Exodus 12:1ff), the people of Israel were to be led out of Egypt in order to realize an inheritance in another land. They were to be removed from Egypt and established in the land covenanted to Abraham, Isaac, and Jacob. And the people of Israel were to be established in this land in the position of God’s firstborn son (the nation that God recognized as possessing the rights of primogeniture). As God’s firstborn son, Israel would be the ruling nation within a theocracy, and the Gentile nations would then not only be ruled by Israel but these same nations would also be blessed through Israel (Genesis 12:2-3; 22:17-18; Exodus 4:22-23; 19:5-6).

Exactly the same things apply in relation to Christians, except a heavenly land is in view. Christ has died, His blood has been shed; and the firstborn has died vicariously, through the provided Substitute. And, exactly as in the type, an inheritance in another land is in view.

That is to say, an individual has been saved for a revealed purpose, and that purpose in the antitype is the same as seen in the type.

Then He brought us out from there [out of Egypt], that He might bring us in [into the land to which they had been called], to give us the land of which He swore to our fathers. (Deuteronomy 6:23)

Christians, from a typical standpoint, have been saved in Egypt (a type of the world) to realize an inheritance in Canaan (a type of the heavenly land to which they have been called). That is, Christians have been saved in the world in order to one day be established in a heavenly land as God’s firstborn son (that “holy nation” that God recognizes as possessing the rights of primogeniture [Hebrews 12:23; 1 Peter 2:9]); and as God’s firstborn, Christians will rule as co-heirs with Christ, within a theocracy. The Gentile nations will not only be ruled by Christ and His co-heirs but these same nations will also be blessed through Christ and His co-heirs (Genesis 22:17-18; Ephesians 1:3; Philippians 3:20; Colossians 1:5; Hebrews 3:1; 1 Peter 1:4).

(Spiritual blessings in that day can and will flow not only from Christ and Israel on earth [Christ seated on David’s throne, in the midst of the Jewish people] but through Christ and His co-heirs in the heavens as well [Christ seated on His own throne, with His bride], in complete accordance with Genesis 12:3; 22:17-18.
And this can be true because all those associated with Christ in this manner [both on earth and in the heavens] will be of the seed of Abraham [Galatians 3:29], the seed through whom God has decreed that all spiritual blessings are to flow.)

The Israelites in the type had been led from Egypt through the wilderness to the borders of the land of Canaan at Kadesh-Barnea. They were in possession of the Word of God received at Sinai, they had heard the report of the spies who had traversed the land of Canaan, and they had tasted the actual fruits of the land that the spies had brought back with them. The Israelites had moved from a simple knowledge of the rudimentary things surrounding the death of the firstborn in Egypt to an extensive knowledge concerning the plans and purposes of God for the nation (which centered on the land of Canaan and the purpose for Israel’s calling).

In the terminology of Scripture, the Israelites had moved from a state of gnosis (“knowledge”) to a state of epignosis (“mature knowledge [especially as it related to the things surrounding the purpose for their calling]”). They were now ready to enter the land, combat the “giants” inhabiting this land (Numbers 13:32-33), and possess the land in accordance with their calling and God’s promise.

Their seeming inability to conquer the “giants,” who were far stronger, was to be of no consequence. They were to recognize that the battle belonged to the Lord (1 Samuel 17:47) and that circumstances were not to be viewed from a naturalistic standpoint but from a divine viewpoint. They were to know that the enemy could not be overcome within their own strength (Numbers 14:42-45) but, rather, through the strength of the One dwelling in their midst.

Such was the attitude exhibited by Caleb and Joshua (two of the twelve spies) as they sought to present the truth of the matter to a people who had been troubled by the preliminary report given by the spies concerning the land and its inhabitants (Numbers 13:26-30). And this is what is in view in Ephesians 6:14 when Christians are told to have their waists “girded . . . with truth.”

“Truth” in this passage is not a reference to the Word of God. A person clothing himself to enter the conflict with the inhabitants of the land wherein his inheritance lies occurs, as in the type, at Kadesh-Barnea when he enters the conflict, not back in Egypt. At this point, the person properly clothing himself could only have previously moved from an immature understanding of the Word to one that would allow him to grasp various things about the spiritual warfare at hand. That is, such a person would not only be in possession of the Word but he would be in possession of an understanding of this Word, particularly as it relates to things surrounding the battle for the land and Christians ultimately holding regal positions therein.

Taking and using the Word already in one’s possession is seen later, in Ephesians 6:17, not at this point in the instructions, in Ephesians 6:14.

“Truth” in this passage is a reference to entering the conflict after the same fashion Caleb and Joshua were exhorting the people to enter the conflict during their day:

"Let us go up at once, and possess it; for we are well able to overcome it.” (Numbers 13:30)

“Truth” with which one enters the conflict, in this respect, is sincerity, earnestness as the person goes forth, relying upon the Lord (“. . . be strong in the Lord, and in the power of His might” [Ephesians 6:10]).

One has to, first of all, be sincere and earnest about the conflict in which he finds himself engaged. This battle isn’t something that one can enter after any type of frivolous fashion. There is a systematic, well-planned effort on the part of Satan to bring about a Christian’s defeat; and a Christian, to be victorious in battle, must exhibit the same type of attitude as manifested by Caleb and Joshua.

(The “giants [Hebrew: nephilim, ‘fallen ones’]” inhabiting the land during Moses’ day were the offspring of a cohabitation of the sons of God with the daughters of men – the offspring of a cohabitation between fallen angels in Satan’s kingdom and female members of the human race. Thus, the battle set before the Israelites for possession of the land, as the battle set before Christians for possession of a land today, involved things beyond the natural, requiring God’s supernatural intervention on behalf of His people.)

2) . . . having put on the breastplate of righteousness (Ephesians 6:14b)

The girdle is the first piece of armor mentioned in Ephesians 6; and a warrior arraying himself for battle was to put the girdle on first, for other pieces of the armor were attached to the girdle.

The breastplate, the next piece of armor mentioned, was normally attached to the girdle in both the front and the rear, making the girdle necessary for the breastplate to be held firmly in place.

The thought is that there must first be a “Caleb and Joshua” type of attitude on the part of the Christian before going beyond this point in properly clothing himself. One must first have on the girdle of sincerity, earnestness and truthfulness before the breastplate can be properly affixed.

It is a simple thing to see that the breastplate can have nothing to do with the righteousness of God that has been imputed to every believer. The righteousness of God is a righteousness with which God clothes us at the point of salvation, as He clothed Adam and Eve with animal skins following their fall (requiring death and shed blood).

The righteousness in view in Ephesians 6:14 is a righteousness that the Christian himself is to put on. It is a righteousness to be put on by the one already in possession of the imputed righteousness of God.

This is the personal righteousness mentioned in Revelation 19:8, associated with the wedding garment. This garment is made up of “the righteousness of saints.” The word “righteousness” is plural in the Greek text and should be translated “righteousnesses,” or “righteous acts.” These are the justifying acts referred to in James 2:21-25.

A man is first justified by faith (Romans 5:15-18), being clothed in the righteousness of God (spoken of in a singular sense – one justifying act [performed by Christ]); and the man is then to be justified by works (James 2:24), clothing himself by righteous acts (spoken of in a plural sense – justifying acts [performed by the one already justified by faith, justified through the act of Another]).

Righteous acts performed by Christians simply have to do with exercising faithfulness within the scope of one’s particular calling, fulfilling his particular responsibility as a servant in the Lord’s house. And, as one exercises faithfulness, waiting upon the Lord, righteous acts will be the natural outworking of faithfulness as the person follows the leadership of the indwelling Spirit.

That is to say, in relation to that which is seen in Ephesians 6:14, after one exhibits the proper attitude toward the battle at hand, he is then to exercise faithfulness as a servant in the house. Such will result in works, righteous acts, allowing that person to have on (he will have put it on himself) the breastplate of righteousness and allowing that person to one day be clothed (actually, he will one day clothe himself) in the wedding garment.

(For the proper relationship that faith and works occupy in relation to one another, refer to the author’s book,
Salvation of the Soul BOOK in this site, and reference Ch. 5, “Faith Made Mature,” and Appendix 1, “Faith and Works.”)

3) And having shod your feet with the preparation of the gospel of peace (Ephesians 6:15)

Note the emphasis in Ephesians 6:11, 13-14 relative to standing as one goes forth to battle: “to stand” (Ephesians 6:11), “withstand [lit. ‘stand against’],” “to stand” (Ephesians 6:13), and “Stand” (Ephesians 6:14). One must have solid footing to stand upon. Both feet must be firmly planted, “having shod your feet with the preparation [‘readiness’] of the gospel of peace.”

There are two aspects to the gospel in Scripture. One appears in connection with “peace with God,” and the other appears in connection with “the peace of God.”

“Peace with God” comes about through justification by grace through faith, as seen in Ephesians 2:8-9. “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). This peace results from one being placed upon the foundation, with the most sure, steadfast footing possible, apart from which there can be no conflict.

However, distinctions between “peace with God” and “the peace of God” are not what is in view in Ephesians 6:15, for availing oneself of the proper footwear (for both feet) is something that, contextually, occurs following salvation.

In a parallel passage to that which is in view, the latter part of Romans 10:15 states,

How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!

The feet are seen as the vehicle of transportation for the messenger, as he goes about proclaiming good news concerning peace. Within the overall scope of the good news, as previously stated, there is a facet of the message having to do with “peace with God” (for the unsaved [Romans 5:1]) and there is a facet of the message having to do with the “peace of God” (for the saved [Philippians 4:5-7]). The contextual emphasis in Romans 10:15 though has to do with the saved, not with the unsaved.

Exactly the same thought is in view regarding the armor in Ephesians 6:15. Having one’s feet properly shod has to do with proper preparation relative to the good news concerning peace, as it pertains to the saved, exactly as seen in Romans 10:15; and this would be based on the person already having “peace with God,” as seen in Romans 5:1.

The messenger’s feet being properly shod shows a proper preparation of the messenger as he goes about proclaiming this message concerning peace. And this message of peace would have two facets – the peace of God now (having to do with the present aspect of salvation, the outworking of the saving of the soul), culminating in a future peace when the Prince of Peace is Himself present (having to do with the future aspect of salvation, when the salvation of the soul will be realized).

4) Above all, taking the shield of faith . . . (Ephesians 6:16)

The weakness of the average Christian is lack of faith, wrought through the neglect of prayerful study and meditation in the Word of God.

“Faith” is simply believing God, and God speaks to us today through His Word. This is the reason that “faith comes by [‘out of’] hearing, and hearing by [‘through’] the Word of God” (Romans 10:17). We find what God has to say about a matter in His Word; and we can then either exercise faith by believing that which He has said, or we can fail to exercise faith through unbelief.

Caleb and Joshua at Kadesh-Barnea exercised “faith.” They believed that which God had to say about entering into and possessing the land of Canaan (Exodus 2:24-25; 3:7-8; 6:4-8; 13:5, 11, 19; Numbers 13:30). However, the remainder of the nation, led astray by the “evil report” presented by the other ten spies, failed to exercise “faith.” They didn’t believe God concerning entrance into the land, and they even went so far as to consider appointing a new leader (someone other than Moses) and returning to Egypt (Numbers 13:31-14:4).

Exactly the same thing confronts Christians today: Will you exercise faith concerning that which God has to say about entrance into the land (in line with that manifested by Caleb and Joshua)? Or, will you fail to exercise faith concerning that which God has to say about entrance into the land (in line with that manifested by the remainder of the nation)?

Caleb and Joshua possessed “the shield of faith”; the remainder of the nation though didn’t possess this shield. The “shield of faith” is put on by and through simply believing that which God has to say concerning entrance into the land. It is put on by trusting the Lord to see you safely through the conflict with the world-rulers of this present darkness, resulting in your realizing an inheritance in the land during that coming day.

Possessing the shield of faith would be synonymous with earnestly striving with respect to the faith in Jude 1:3 or striving in the good contest of the faith in 1 Timothy 6:12.

5) And take the helmet of salvation . . . (Ephesians 6:17a)

This is something that a person already in possession of salvation is to, himself, put on; and it is to be put on in view of a warfare. Thus, it can be easily seen that putting on “the helmet of salvation” has to do with things beyond that which is foreshadowed by the death of the firstborn and application of the blood in Egypt. Continuing with the type, it has to do with being properly arrayed (by having arrayed oneself) at Kadesh-Barnea, with a view to entering the land and combating the giants.

1 Thessalonians 5:8 reveals that “the helmet of salvation” is the hope of salvation:

But let us who are of the day [Christians waiting and watching for their Lord’s return (1 Thessalonians 5:6-7)] be sober, putting on the breastplate of faith and love and for an helmet the hope of salvation.

The “hope of salvation” is a reference to the salvation that will be revealed at the time of Christ’s return – the salvation of the soul. The “hope” is something that may or may not be realized (cf. Luke 23:8; Acts 16:19; 27:20). And the salvation of one’s soul, inseparably connected with hope, has to do with realizing an inheritance as God’s firstborn son in the land to which Christians have been called – something that Christians, individually, may or may not realize.

A Christian can forfeit his inheritance and lose his soul, which itself has nothing to do with his presently possessed eternal salvation. Again, bear in mind, this is something (as seen in the type) that occurs at Kadesh-Barnea and beyond, not something that occurs back in Egypt.

One clothes himself with the helmet of salvation – the hope of salvation – in view of achieving victory over the inhabitants of the land to which he has been called. His hope is that of being victorious – being an overcomer – and one day being privileged to ascend the throne and rule as co-heir with Christ in this land.

This is a hope that results in purification in a believer’s life and is a hope that should be on the lips of every believer, as a ready testimony surrounding the purpose for his salvation (1 Peter 3:15; 1 John 3:3).

(See the author’s book, in this site, Ch. 6, Salvation of the Soul BOOK, “Hope, Inheritance, Salvation,” for a more comprehensive discussion of this subject.)

6) . . . and the sword of the Spirit, which is the Word of God (Ephesians 6:17b)

A Christian having his waist “girded with truth,” having on “the breastplate of righteousness,” having his “feet shod with the preparation of the gospel of peace,” taking “the shield of faith,” and having on “the helmet of salvation” is then to take “the sword of the Spirit” – the Word of God – as he goes forth to combat Satan. After being properly arrayed in all the other revealed fashions, he is then to take the one thing that God has provided as a weapon to be used against the enemy.

2 Timothy 3:16 in the KJV reads,

All Scripture is given by inspiration of God . . . .

The words, “given by inspiration of God,” are a translation of one Greek word, Theopneustos, meaning “God-breathed.” This is a compound word comprised of Theos (“God”) and pneuma (“breath” in this particular usage [this is also the word used for “Spirit” in the New Testament – the Holy Spirit, man’s spirit, and the use of spirit in general; also “wind” in John 3:8]).

That which is meant by and the implications of Scripture being God-breathed are given in a somewhat simple manner in Scripture, but one has to look at and compare related parts of both Testaments before he can really begin to see and understand that which is involved. A person has to reference passages in one Testament, then passages in the other. He has to compare scripture with scripture, i.e., he has to compare “spiritual things with spiritual” (1 Corinthians 2:13).

First note Hebrews 4:12:

The Word of God is quick [lit., alive], and powerful, and sharper than any two-edged sword . . . .

Why is the Word of God “alive,” “powerful,” and “sharper than any two-edged sword”? The answer: Because of its origin. The Word is “Theopneustos”; the Word is “God-breathed.”

But, what does that mean? And why is the Word “alive” because of its origin? This is where one has to go back to beginning points in the Old Testament and find the first mention in Scripture of God bringing a matter to pass through the use of His breath.

This is necessary not only because of the need to compare scripture with scripture but also because of a principle of biblical interpretation called, The First-Mention Principle.

This principle has to do with unchangeableness, and it centers on an unchangeable structure of the Word given by the unchangeable God. Because of the inherent nature of the Word, the first time a subject is mentioned in Scripture, a pattern, a mold is established at that point that remains unchanged throughout all subsequent Scripture.

Remaining within this principle, the first time one finds the breath of God mentioned in Scripture is in Genesis 2:7, where life was imparted to man by and through God’s breath. And, consequently, at this beginning point, this verse connects life with the breath of God after an unchangeable fashion.

God formed and fashioned man from the dust of the ground, but man was not created alive. Life was subsequently imparted through God breathing into man’s “nostrils the breath of life,” resulting in man becoming “a living soul.”

Thus, in Genesis 2:7, the unchangeable connection between God’s breath and life in relation to man is established and set. Only God can produce life, and any time life is produced beyond this point it must always be through the one means set forth at the beginning, revealed in Genesis 2:7.

There is nothing more powerful at a Christian’s disposal than the Word of God. It was this Word that Satan chose to use against Christ in the wilderness, and Christ used this same Word as He countered Satan (Matthew 4:1-11).

And going forth, properly arrayed for battle, using the Word as a weapon against the world-rulers of this present darkness, a Christian, at the same time, is to constantly be “praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints” (Ephesians 6:18).

If the provided instructions are followed, victory after victory in the present spiritual warfare will ensue. But, if the provided instructions are not followed . . . .

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Why Must Christians Stand?

Christians should understand that they are in a continuous spiritual warfare. The following passages of Scripture speak for themselves:

1 Peter 5:8-9
Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world.
Matthew 7:15
Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves.
Matthew 24:5, 11, 24
For many will come in My name, saying, “I am the Christ,” and will deceive many. . . . Then many false prophets will rise up and deceive many. . . . For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect.
Acts 20:24
Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law” – to whom we gave no such commandment. (cf. Acts 15:1, 5)
Acts 20:30
Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves.
Romans 16:17-18
Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple.
2 Corinthians 2:17
For we are not, as so many, peddling [lit: corrupting] the Word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.
2 Corinthians 11:12-15
But what I do, I will also continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast. For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works.
Galatians 6:1-9
I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.
Philippians 3:2
Beware of dogs, beware of evil workers, beware of the mutilation!
2 Thessalonians 2:3
Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition.
1 Timothy 4:1-2
Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron.
2 Timothy 3:1-5
But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away!
2 Timothy 4:3-4
For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables.
2 Peter 2:1
But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction.
2 Peter 3:3
Knowing this first: that scoffers will come in the last days, walking according to their own lusts.
1 John 2:18
Little children, it is the last hour; and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour.
1 John 4:1
Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world.
2 John 1:7
For many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist.
Jude 1:4, 18
For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ. . . . how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts.

Concluding Remarks

A review of the passages within this study should cause one to come to the following conclusion, which is that Christians, who will most assuredly and perpetually be sought out and attacked by Satan and his minions during this (temporal) lifetime, will only be able to successfully survive spiritually, i.e., achieve the salvation of their souls, if they take the courageous position of standing firm in the faith, a station of spiritual maturity that may only be obtained as one studies and absorbs the meat (i.e., “Word of the Kingdom”) of God’s Word. By so doing, Christians will be able to dress in “the whole of armor of God” and be able to routinely defeat evil on every hand; and, one day soon, be able to be rewarded by Christ at His Judgment Seat (1 Corinthians 3:12-15; 2 Corinthians 5:10).

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The “doctrines of demons” in the text from 1 Timothy 4:1-3 would involve a counterfeit parallel to the truth presented in the Word of God. God has His deep things, and Satan has his deep things (1 Corinthians 2:10; Revelation 2:24). And the latter, as it is presented in Scripture, is simply a corruption of the former. It is taking the former, remaining within the same framework as the former, and producing a counterfeit, a corrupted parallel.

Doctrines of Demons and Ministry of the Spirit Today
By Arlen Chitwood of Lamp Broadcast

Doctrines of Demons

For example, Scripture begins with a foundational framework (Genesis 1:1-2:3), providing an unchangeable pattern for the whole of that which God was about to lay out in His Word (Genesis 2:4ff). And Satan begins at the same point, providing a corrupted parallel to that which God has laid out in His Word (cf. 2 Peter 3:3-8).

Satan not only has his corrupted parallel relative to salvation by grace through faith (Genesis 1:2-5 [2b]), but he has his corrupted parallel relative to present and future aspects of salvation as well — the salvation of the soul (Genesis 1:6ff). And, as God in His Word places the emphasis on present and future aspects of salvation (not only in Genesis 1:1-2:3, but also in the remainder of Scripture), so does Satan in his counterfeit parallel.

And, as God in His Word reveals a specific goal for man’s salvation (not only in Genesis 1:1-2:3, but also in the remainder of Scripture), Satan seeks to entirely corrupt this teaching in his counterfeit parallel.

Satan places the emphasis where God has placed the emphasis, and he seeks to set forth a counterfeit at the same points God has set forth the truth (cf. Isaiah 14:13-14). He has taken God’s truth and introduced error in his efforts to mislead the masses.

(A good counterfeit will approximate the original as closely as possible; and, as with any good counterfeit, it is easier to mislead the masses in this manner [cf. 2 Corinthians 11:13-15].)

Then note that God’s Word is directed to the saved, not the unsaved. The unsaved are “dead in trespasses and sins” and cannot understand this Word (Ephesians 2:1; cf. 1 Corinthians 2:14).

And so it is with Satan and his counterfeit parallels. These counterfeit teachings have been designed for those who have “passed from death to life” (John 5:24). Those “dead in trespasses and sins” are in no position to understand spiritual issues — whether “corrupted” (emanating from Satan) or “uncorrupted” (emanating from God). Both fall completely outside the realm of the natural (the soulical).

Such a corruption of the truth, received by the saved, can easily be seen in the text from the book of 1 Timothy (1 Timothy 4:1-3), where Paul sounded a warning. Paul foretold a departure from “the faith” where some Christians would begin giving heed to “deceiving spirits” rather than to God’s Word; and these deceiving spirits would teach that which was untrue, specifically referred to in the text as the “doctrines of demons.”

These Christians’ spiritual awareness would become seared (Greek: kausteriazo; English, “cauterize” — to burn, as with a hot iron, to the point of destroying that which is being burned), resulting in a departure from “the faith.” And, relative to “the faith” from which they had departed, they would begin proclaiming that which is false, that which is in line with the “doctrines of demons.” They would begin proclaiming a message opposed to that which the Word of God had to say about two things: (1) Marriage, and (2) Meats (1 Timothy 4:1-3).

The subject of “marriage” points to a work occurring during Man’s Day (the truth surrounding the matter established before and at the time of man’s creation), which would be brought to fruition and realized in the future Lord’s Day; and “meats” has to do with that part of biblical doctrine that centers around this overall subject (1 Timothy 4:6, 13, 16).

And those which are seen being misled in 1 Timothy 4:1-3, “in latter times” by “deceiving spirits,” resulting in their proclaiming “doctrines of demons,” are seen, “standing in the way of marriage . . . .” (literal thought from the Greek text [1 Timothy 4:3a]) and are referred to as apostates. Further, a misleading of individuals after this fashion is presented in a very specific and limited sense in Scripture. It is presented specifically as and limited to an apostasy from the faith — nothing more, nothing less.

1) Apostasy from the Faith

“Apostasy” has to do with standing away from a position previously held, and “the faith” is an expression that encompasses the whole of a specific part of the Word of God (actually, the central teaching) — “the Word of the Kingdom.” The Spirit of God, revealing through Paul the central message that Christians were to be taught, explicitly singled out that which would occur “in latter times” in Christendom relative to this central message.

In short, there would be a departure from this central message; and that which is associated with the doctrines of demons would, instead, be taught.

a) Apostasy

The word “depart” in 1 Timothy 4:1 is a translation of the Greek word, aphistemi, which is the verb form of the noun, apostasia. And apostasia is the word from which our English word “apostasy” is derived. The English word “apostasy” is simply an Anglicized form of the Greek word apostasia. Accordingly, to understand that which is meant by “apostasy,” the Greek word needs to be referenced.

Apostasia is a compound word comprised of apo and stasis. Apo means “from,” and stasis means “to stand.” Thus, the literal meaning of the word is “to stand from,” or “to stand away from.” An apostate, in the true sense of the word, is simply someone standing away from, departing from, a position previously held.

In 1 Timothy 4:1, the departure from the previously held position is specifically stated to pertain to “the faith.” That is, seducing spirits, promulgating the doctrines of demons, are seen leading individuals adhering to “the faith” (of necessity, Christians, not unsaved individuals [1 Corinthians 2:14]) away from this position.

b) The Faith

The central thrust surrounding the truth of the matter, derived from the Word of God, has to do with “the faith.” And the central thrust surrounding that which is false, derived from the doctrines of demons, also has to do with “the faith.” One emanates from “the deep things of God,” and the other emanates from “the depths [lit., ‘the deep things’] of Satan” (1 Corinthians 2:10; Revelation 2:24). The former is the Truth; the latter is a corrupted, counterfeit parallel to the Truth.

The expression “the faith” is peculiarly related in Scripture to the overall scope of the Word of the Kingdom, to the mystery revealed to Paul, to the gospel of the glory of Christ, to the salvation of the soul. This is the manner in which the expression appears in numerous New Testament references — in the Gospels, in the book of Acts, and in the Epistles (both Pauline and General).

Christ, during the course of His earthly ministry, at His first coming, looked 2,000 years ahead to His second coming, and, through a question, called attention to a solitary fact concerning the central message of the New Testament. Christ asked, “. . . when the Son of Man [a Messianic title] comes, will he really find faith [lit., ‘the faith’] on the earth?” (Luke 18:8). And the manner in which the question is worded in the Greek text designates a negative answer.

The Son of Man will not find “the faith” being taught in Christendom at the time of His return. The leaven that the woman placed in the three measures of meal in Matthew 13:33 (having to do with the doctrines of demons) will have taken care of that.

Now, if the expression, “the faith,” refers to that which is held by fundamental Christendom today (the whole of man’s categorization of fundamental doctrines; e.g., the virgin birth, the death, burial, and resurrection of Christ, salvation by grace through faith, etc.) — as commonly taught — then a major problem exists.

Fundamentalism, in the preceding respect, is presently a major force in Christendom; and “the faith” would be something held to and proclaimed throughout a rather large segment of Christendom. Thus, if “the faith” is to be understood as a reference to the body of biblical doctrines, as held by those recognized as “fundamental Christians,” then conditions in Christendom are such that Christ cannot return during the present time. Fundamentalism of this nature is presently alive and well in Christendom. In fact, it is actually a growing force in numerous quarters. Millions of Christians in this country alone would fall within the mainstream of fundamentalism and adhere to this body of biblical doctrine.

But the preceding is really neither here nor there, for, when one looks to Scripture for its own definition of “the faith,” something completely different is seen. Scripture uses this expression in a very limited sense. Scripture uses this expression in contexts having to do with the Word of the Kingdom, not in contexts having to do with the complete body of fundamental doctrines of the Christian faith.

Doctrines of “the faith,” in the preceding respect, in actuality, represent that which man has attempted to categorize as he has looked at the Scriptures, not doctrines seen through allowing Scripture to interpret Scripture. And it is the latter alone, not the former, which allows man to look into the Scriptures and view matters from the way God has recorded them in His Word. There is a vast difference in viewing Scripture from the preceding two vantage points, especially when it comes to dealing with “the faith.”

To take the biblical expression, “the faith,” and attempt to identify it with man’s categorization of doctrine (a list of biblical doctrines) is the height of folly in Scriptural interpretation. Scripture is always to be interpreted in the light of Scripture (1 Corinthians 2:9-13). And this is exactly the way in which the expression, “the faith,” must be understood.

Scripture must be allowed to explain that which is meant by the expression. It is an expression that is used over and over in Scripture. And the interesting thing is that Scripture not only clearly explains how this expression is used, but it does so in numerous instances.

Paul, for example, in his first letter to Timothy, following his warning concerning the apostates, said:

Fight the good fight of [the] faith, lay hold on eternal life [lit., ‘Strive in the good contest of the faith, lay hold on life for the age’], to which you were also called . . . . (1 Timothy 6:12)

And, in Paul’s second letter to Timothy, a similar usage is again seen:

“I have fought the good fight [lit., ‘I have strived in the good contest’], I have finished the race, I have kept the faith.
Finally, there is laid up for me the crown of righteousness . . . .” (2 Timothy 4:7-8)

Or, when Jude sought to write an epistle relative to the “common salvation [the good news concerning salvation by grace through faith, a subject which none of the epistles centers on],” the Spirit of God led him to write on an entirely different subject. The Spirit of God led Jude to write an epistle exhorting Christians to “earnestly contend [lit., ‘earnestly strive’] for the faith that was once for all delivered to the saints [the good news concerning salvation in relation to the coming glory of Christ, something seen as central in the subject matter of all the epistles]” (Jude 1:3).

The words “fight” (1 Timothy 6:12), “fought” (2 Timothy 4:7), and “contend” (Jude 1:3) are translations of the same word in the Greek text — agonizomai, the word from which our English word, “agonize,” is derived.

In Jude though, the word has been intensified through the writer prefixing the Greek preposition epi to the word, forming epagonizomai. Thus, the correct translation would be, “earnestly strive . . . .”

In all three of the preceding passages, the thought, through the use of agonizomai, has to do with straining every muscle of one’s being relative to “the faith.”

In the first two references (from 1, 2 Timothy), the picture is that of an athletic contest. Christians are to strain every muscle of their being in the present race of “the faith” in which they find themselves engaged.

Then Jude, in the face of apostasy relative to “the faith,” still remaining within the thought of an athletic contest, intensified the word. Jude, because of apostasy among Christians relative to “the faith” — Christians giving heed to deceiving spirits, teaching the doctrines of demons (something also spoken of by Christ, Paul, and Peter) — intensified the thought of striving in his exhortation. He, in essence, exhorted Christians, while running the race of “the faith,” to be especially and particularly on guard because of the apostates.

And it is apparent that Jude intensified this word, with a view to the apostates, because of the specific nature of apostasy, because of the realm in which the apostates had centered their teachings — seeking to mislead Christians relative to “the faith,” seeking to draw Christians away from the central teaching of Scripture. The “doctrines of demons,” promulgated by the apostates, is the most dangerous and deadly teaching that has ever been proclaimed or ever will be proclaimed in Christian circles. And, because of this, Jude exhorted Christians to strain every muscle of their being in the race of “the faith.”

The preceding would form only a few examples of the way in which the expression, “the faith,” is used in the New Testament. Other examples would be the conversion of priests in Israel during the reoffer of the kingdom, who were then “obedient to the faith” (Acts 6:7), disciples exhorted “to continue in the faith” relative to entrance into the kingdom (Acts 14:22), Paul proclaiming “the faith” which he had once sought to destroy (Galatians 1:23; cf. Ephesians 6:16; Philippians 1:27; Colossians 1:23; 2:7; 1 Thessalonians 5:8; 2 Thessalonians 1:4, 11; 1 Timothy 1:2, 18-20; 5:8; 6:10, 21; 2 Timothy 2:18; 3:7-8), and the usage of the expression in the general epistles (cf. Hebrews 12:2; James 1:3; 2:14, 17-18, 20, 22, 26; 1 Peter 1:7, 9). “Faith” is articular in the Greek text in each of the preceding references.

Thus, there is a uniform usage of this expression throughout the New Testament. And, though it doesn’t have to do with the body of biblical doctrine held by those forming “fundamental Christendom,” it does have to do with a body of biblical doctrine. It has to do with that body of biblical doctrine rejected by Christendom at large — liberals and fundamentalists alike. It has to do with that body of biblical doctrine referred to in various ways in Scripture — the Word of the Kingdom, the mystery, Paul’s gospel, the gospel of the glory of Christ, etc.

2) Marriage, Meats

Foundational principals and biblical doctrine surrounding the marriage relationship have forever been set forth in the opening chapters of Genesis. And, any time one finds the man and the woman together beyond this point — whether during Man’s Day or during the coming Lord’s Day — rulership is in view. Or, to present the truth of the matter from another perspective, turn the statement around. Any time one finds rulership in view beyond the opening chapters of Genesis (relative to man), a husband-wife relationship must also be in view.

This is why Israel is seen as the wife of Jehovah in the Old Testament theocracy — a wife later seen as an adulterous wife, resulting in God divorcing Israel — with God then, of necessity, ending the Old Testament theocracy (cf. Jeremiah 3:1-14; Ezekiel 9:3; 10:4, 18; 11:22-23). And this is why, before a theocracy can be established on the earth yet future, Israel has to be cleansed and restored to her former place, as the wife of Jehovah. A Husband-wife relationship must exist at this time.

This is also why Christ is to have a wife yet future. If Christ is to reign over the earth as the second Man, the last Adam, He must have a consort queen to reign with Him. This is why a marriage must occur prior to the time He reigns. A Husband-wife relationship must exist at this time.

And further, this is why the husband-wife relationship today, during Man’s Day, is dealt with in Scripture in connection with an heirship together (1 Peter 3:7). There is a present reigning in life, seen in the marriage relationship; and this is at the heart of that which Paul refers to as “a great mystery” relative to “Christ and the Church” in Ephesians 5:21-33.

There are two books in the Old Testament that bear the names of women. One is “Ruth,” and the other is “Esther.” And, interestingly enough, no one knows who wrote either book. But the book of Ruth presents one aspect of this overall matter, and the book of Esther presents the other.

The book of Ruth has to do with a Gentile who marries a Jew, with a redeemed inheritance in view. Ruth, in her marriage to Boaz, sets forth truths surrounding Christ and His wife yet future. And the entire book of Ruth sets forth the overall scope of the matter from beginning to end, with the husband-wife relationship being brought to the forefront in the end.

The book of Esther then presents the matter as it relates to God and Israel. Esther was a Jew whom King Ahasuerus (who was not a Jew [note that it is God’s Son who is a Jew and will so remain throughout eternity, not the Father]) had taken as his wife following the former queen’s (Vashti’s) refusal to fulfill her role as the king’s wife (Esther 1:9ff). Then the remainder of the book revolves around Israel in the latter days (Haman typifying Antichrist), the end of Gentile world power, and Israel restored to the nation’s rightful place as the wife of Jehovah (Esther 2:17ff).

(For additional information on the preceding, refer to the author’s books, Ruth by Arlen Chitwood and Esther by Arlen Chitwood.)

Thus, the whole of that seen in the marriage relationship beyond Genesis 1:26-28 (along with that revealed in Genesis 2) rests on these foundational verses in Genesis. The husband-wife relationship today has its basis in the past (Genesis 1:26ff) and points to the future (Revelation 19:7ff). And whether it is Israel on the earth or the Church in the heavens, there can be no future reign over the earth apart from this relationship existing between God and Israel and between Christ and the Church.

Ministry of the Spirit Today

Understanding the preceding will allow one to clearly understand that which God revealed concerning Israel and the Church in Genesis 22; 23; 24; 25 . In these four chapters, God, through Moses, revealed things concerning both the wife of Jehovah and the wife of Christ; and this was based on that which is revealed in the first three chapters of Genesis, but with a view to the goal of the matter in the future Lord’s Day. And God set all of this forth long before He brought either Israel or the Church into existence (cf. Isaiah 46:9-10).

The ministry of the Spirit during the present dispensation is seen in Genesis 24, fifteen hundred years before it even began. Events in this chapter — Abraham sending his servant into the far country to obtain a bride for His son, typifying God sending the Spirit into the world to obtain a bride for His Son — occurred following the offering of Isaac (Genesis 22) and the death of Sarah (Genesis 23), but before the remarriage of Abraham (Genesis 25).

That is to say, the ministry of the Spirit during the present dispensation occurs following the events of Calvary (Genesis 22) and the setting aside of Israel (Genesis 23), but before the time God restores Israel as His wife (Genesis 25). And further, the ministry of the Spirit in the world today, as seen in the type in Genesis 24, is clearly revealed to be that of obtaining a bride for God’s Son. And, in line with the preceding, any facet of the Spirit’s work during the time of His mission — whether it be among the unsaved (effecting life, based on the finished work of the Son) or among the saved (leading saved individuals “into all truth,” from gnosis to epignosis [from immaturity to maturity]) — must center around His revealed mission, as seen in Genesis 24.

The reason why God sent the Spirit into the world to accomplish such a mission is easy to see and understand if one keeps in mind the God-established issues surrounding the husband-wife relationship. The Son must have a wife if He is to reign. And Christians as well — anticipating the Son’s reign — cannot reign apart from this same relationship.

The coming millennial reign of the Son will be a theocracy wherein God the Father will have a wife on earth (seen in the type in Genesis 25) and the Son will have a wife in the heavens above the earth (a wife presently being procured through the work of the Spirit, seen in the type in Genesis 24). And in order for any individual from the human race to rule and reign in that coming day, that person will have to be a part of either the wife of Jehovah on the earth or the wife of the Son in the heavens. There can be no rule and reign for anyone — man, or God’s Son — apart from this established, Husband-wife relationship.

The preceding is why “marriage” and “meats” are singled out in 1 Timothy 4:3. The marriage relationship today is based on that which God established in past time, and reflects on that which will ultimately be brought into full fruition during future time. And it matters not whether the word “marriage” in this verse is understood in a literal sense (referring to the marriage relationship today) or in a spiritual sense (referring to Christ and His wife yet future), the same thing is still being dealt with. A husband-wife relationship today is based on that which God established in the past and directly reflects on that which He will bring to fruition yet future. It directly reflects on Christ and His wife yet future.

And the preceding is why any corruption of the marriage relationship by man (adultery, homosexuality, etc.) is dealt with so severely in Scripture. Any deviation from that which God established is a corruption, with far-reaching ramifications.

Marriage, as established by God, has to do with regality; and this regality is to be realized in its ultimate sense during the coming Messianic Era. All of man’s corruptions are simply offshoots of Satan’s attempted, multi-faceted corruption surrounding the whole panorama of biblical doctrine (“meats”) pertaining to the marriage relationship.

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“Sonship” implies rulership (cf. II Samuel 7:12-14; Matthew 3:17; 4:3-8; 17:5; II Peter 1:17). Sons alone occupy positions of rulership within God’s kingdom. That’s the way it has always been, that’s the way it presently exists, and that’s the way it will always continue to exist.

The Sons of God Are The Rulers in God’s Kingdom
By Arlen L. Chitwood of Lamp Broadcast

Satan — The Present Ruler

Satan, the incumbent ruler over the earth (the ruler whom God placed over the earth in the beginning, the only ruler this earth has ever had), is a son of God; and angels ruling under him are also sons of God.

Angels are sons of God because of special creative acts of God. And an angelic rule of the nature which Satan holds is seemingly not peculiar to just this earth, one province in God’s kingdom. This is a form of rule which evidently exists on provinces throughout God’s kingdom, not only in our own galaxy but in other galaxies created and placed throughout the entire universe over which God exercises governmental power and sovereign control (Job 1:6-12; 2:1-7).

Satan is “the anointed [‘messianic’] cherub,” placed by God “upon the holy mountain of God,” though one day to be cast out of this “mountain [this kingdom]” (Ezekiel 28:14-16).

(The “cherubim” [singular, “cherub”] are first mentioned in Scripture in connection with the earth’s government, establishing a first-mention principle, and, resultantly, showing an unchangeable way in which angels designated by this name are seen throughout Scripture.
Cherubim are first seen in Scripture guarding the entrance to the garden in Eden following man being driven from the garden because of sin [Genesis 3:24]. They were placed as guardians to prevent man from reentering the garden, in his fallen state, and eating of the tree of life — the tree which would have provided [and will yet future provide] the wisdom and knowledge for man to rule and reign over the earth.
And a “mountain” in Scripture signifies a kingdom [cf. Isaiah 2:1-4; Daniel 2:34-35, 44-45; Matthew 17:1-5]. Satan, in his unfallen state, was given a kingdom [this earth]; and he was placed, by God, as the messianic angel [the ruling angel] over this “mountain,” this kingdom [Ezekiel 28:14].)

Satan though, the appointed ruling angel over one kingdom in the universe, rebelled against the One Who had placed him in this position. He sought to “exalt” his throne and become “like the most High,” i.e., he sought to place himself in a position where he could rule all the kingdoms of the universe rather than just the one kingdom over which he had been placed (Isaiah 14:13-14). And, as a result, judgment was pronounced upon Satan (Isaiah 14:15-17; Ezekiel 28:15-19), and his kingdom was reduced to a state of complete ruin (Genesis 1:2a).

But Satan himself and the angels who accompanied him in his rebellion continued to reign, though over a ruined kingdom. A principle of Biblical government necessitates that an incumbent ruler, though he may have disqualified himself, continue to hold his position until his God-appointed successor is not only on the scene but ready to assume the reins of governmental power and authority (e.g., the account of Saul and David in I Samuel 15-II Samuel 1).

God has reserved to Himself the right and power to remove one ruler and position another within His kingdom after this fashion (Daniel 4:17-32; 5:17-21) — a right and power which Satan sought to usurp.

Man — Created to Rule

Scripture opens with one brief statement concerning God, in the beginning, creating the heavens and the earth; and this is followed by one brief statement concerning the earth being reduced to a ruined state (Genesis 1:1-2a). Then Scripture continues with a detailed account (though brief) of how God restored the ruined province within His kingdom over a six-day period at a later point in time (Genesis 2-25 [2b]).

And immediately following the restoration of the ruined province, on the same day that God completed His restorative work, He created man, for a revealed purpose. The material creation was restored with a view to man’s creation, and man was created for the purpose of replacing the disqualified, incumbent ruler, Satan (Genesis 1:26-28).

But, though the first man, Adam, was present — a son of God, because of God’s special creative act (a position which Adam had to hold in order to fulfill the purpose surrounding his creation [cf. Luke 3:38]) — God didn’t immediately remove Satan and place Adam on the throne. Rather, God allowed the fall to occur, leaving the man disqualified (along with his descendants, who would be sons of Adam [not sons of God], begotten in Adam’s fallen image and likeness), allowing Satan to continue holding the sceptre. And this was for purposes involving God’s Son, the second Man, the last Adam (Genesis 3:1ff; I Corinthians 15:45-47).

Then, 4,000 years later — at the time of Christ’s baptism at the hands of John — God said of the second Man, the last Adam, “This is my beloved Son, in whom I am well pleased” (Matthew 3:17). And this announcement had to do with the matter at hand — Christ’s position in relation to the earth’s government.

Immediately after the Father had declared Jesus to be His “beloved Son,” the Spirit led Jesus “into the wilderness to be tempted of the devil” (Matthew 4:1ff). Where the first man, the first Adam, had failed, Jesus, as the second Man, the last Adam, showed that He wouldn’t, and really couldn’t, fail. Jesus demonstrated, to the incumbent ruler, that He, as God’s Son, was fully qualified to take the sceptre.

This was the crux of that which occurred in the temptation account, seen at the very outset of Christ’s ministry; and this was why the temptation at the hands of the incumbent ruler centered around two things:

1) Satan questioning Jesus’ Sonship (“If thou be the Son of God…”).
2) Satan offering to Jesus all the “power” and “glory” associated with “the kingdoms of the world,” which God had “delivered” unto him, contingent on Jesus falling down and worshipping him (cf. Matthew 4:3-9; Luke 4:3-7).

The Coming Manifestation of a New Order of Sons

For the past 3,500 years God has had two firstborn Sons, Israel and Christ (Exodus 4:22-23; Hebrews 1:6). And the main thought behind this standing, in relation to both Sons, concerns the rights of the firstborn.

Israel became God’s firstborn son when the nation was adopted during Moses’ day, but Jesus has been God’s firstborn Son from eternity.

The rights possessed by firstborn sons in the Old Testament were threefold — regal rights, priestly rights, and the right to receive a double portion of the father’s goods. The first¬born was to be the ruler of the family (regal rights), the spiritual head of the family (priestly rights), and receive a double portion of the father’s goods when the inheritance was divided.

Israel is God’s firstborn son because of a special creative act, followed by adoption. Jacob was a special creation of God, and God adopted the nation descending from Jacob through his twelve sons (Isaiah 43:1; Romans 9:4). And, possessing a national firstborn status of this nature, Israel was (and remains today) in line to exercise national kingly and priestly rights in relation to the Gentile nations of the earth.

Israel was to rule the nations, and the nations were to be blessed through Israel; and, originally, Israel was to realize this status through occupying both heavenly and earthly positions in the kingdom — giving Israel a double portion.

Christ though is God’s firstborn Son after an entirely different fashion. He has been God’s firstborn Son from eternity. He is spoken of as “the firstborn of every creature [‘of all creation’]” (Colossians 1:15), “the firstborn from the dead” (Colossians 1:18; cf. Revelations 1:5), and “the firstborn among many brethren” (Romans 8:29). Christ is the Son above all sons, seated at the right hand of Power in the heavens.

And this is the Son Whom the Father begat, Who showed that He was fully qualified to take the earth’s sceptre, and then paid redemption’s price so that man could be placed back in the position for which he had been created; this is the Son Who offered Israel positions with Him, ruling from the heavens, following that time when His Father would give the kingdom to Him and remove the incumbent ruler; and this is the Son Who today, through the Spirit, is offering these same positions (rejected by Israel) to Christians.

And though God presently has these two firstborn Sons, with a view to these two Sons one day exercising the rights of primogeniture, God will, before these Sons exercise the rights of the firstborn, bring into existence a third firstborn son. God’s firstborn son Israel has forfeited the right to rule and reign from the heavens over the earth (though still retaining earthly regal rights), and God will one day bring into existence another firstborn son to occupy these heavenly positions.

Christians, as the Israelites, form a special creation, though an entirely different type creation (II Corinthians 5:17; Galatians 3:26-29). And, because of this special creation, with sonship involved, Christians, as the Israelites, can one day be adopted as firstborn sons.

Christians are presently seen as both “children” and “sons” (e.g., Romans 8:14-17; positions in which they cannot rule), but they will one day be adopted as “firstborn sons [a position in which they can, and will, rule]” (Romans 8:18-23). God will then have a third firstborn son (Hebrews 12:23), with this son having been adopted for the same purpose that Israel was adopted — to realize the rights of primogeniture.

During the Messianic Era, God’s firstborn son, the Church, will rule from the heavens over the nations of the earth; God’s firstborn son, Israel, will rule on the earth, over the Gentile nations; and God’s firstborn Son, Jesus, will have a dual reign, ruling both from the heavens on His Own throne and from the earth on David’s throne.

The entire creation — “made subject to vanity [i.e., rendered unfit (because of Adam’s sin, resulting in the curse) to fulfill the reason for its restoration]” — presently groans and travails in pain, awaiting “the manifestation” of these Sons (Romans 8:18-23). And the day when this manifestation will occur is not far removed.

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God works with set times, set ways, particular individuals, nations (Israel, and the nations through Israel) through which His plans and purposes are worked out and brought to pass.

Antichrist Cannot Appear Until…
By Arlen Chitwood of Lamp Broadcast

Contents:

Part I

Part II

Part I

That Presently Preventing this Man’s Appearance

“Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,
That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ [‘the Day of the Lord’] is at hand.
Let no man deceive you by any means: for that day shall not come, except there come a falling away [‘the apostasy’] first, and that man of sin be revealed, the son of perdition:
Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
Remember ye not, that when I was with you, I told you these things?
And now ye know what withholdeth that he might be revealed in his time.
For the mystery of iniquity doth already work: only he who now letteth will let [‘he who now hindereth will hinder’], until he be taken out of the way.
And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
Even him, whose coming is after the working of Satan with all power and signs and lying wonders” (II Thessalonians 2:1-9).

That seen in II Thessalonians 2:6-7, preventing the appearance of “the son of perdition” (the Beast, Antichrist), has been an enigma to numerous Bible students over the years, though it shouldn’t be. Exactly as seen in other passages of Scripture, presenting similar problems for many (e.g., I Timothy 2:12-15; Hebrews 6:4-6), understanding and interpreting Scripture contextually and in the light of related Scripture can only shed a flood of light on the subject.

God simply has not stated things in His Word which cannot be understood through the method which He has provided — comparing Scripture with Scripture. And the converse of that is equally true.

But, comparing Scripture with Scripture, one invariably finds himself involved in the numerous ways God has structured his Word (Hebrews 1:1-2), which would have to include things such as types and often metaphors and signs. And a person simply cannot interpret Scripture in the light of itself apart from recognizing and utilizing this structure, understanding and interpreting the Word accordingly.

I Thessalonians

First, let’s note the whole of that which has preceded in I Thessalonians, leading into that then dealt with in II Thessalonians. Then we’ll center more on the text and immediate context in II Thessalonians 2, working from there out into other related Scripture.

I 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 (I Thessalonians 1:5; 2:2-3, 8-9; 3:2, 8).

Paul’s gospel, having to do with “the mystery” revealed to him at the outset of his ministry (Galatians 1:11-12; Ephesians 3:1-6), was a message to the saved, not the unsaved. It had to do with the continued good news one was to hear after he had heard and responded to the gospel of the grace of God (e.g. the gospel of grace seen in Ephesians 2:8-9, with the continuing aspect of the good news, corresponding to Paul’s gospel, seen in Ephesians 2:10).

(For additional information on Paul’s gospel, refer to the author’s pamphlets titled, “The Mystery by Arlen Chitwood,” “Paul's Gospel by Arlen Chitwood,” and “Paul and the Gospel by Arlen Chitwood.” Note also that the word “gospel” in the epistles is used far more often relative to the gospel of the glory of Christ [that aspect of the overall gospel message which Paul referred to as “my gospel,” “our gospel” (cf. II Corinthians 4:3-4, NKJV, NASB95, NIV)] than it is used relative to the gospel of the grace of God.)

This aspect of the good news is introduced in I Thessalonians 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 1 (“gospel of God,” “gospel of his Son,” “gospel of Christ” [Romans 1:1, 9, 15-16; cf. Romans 2:16; 16:25]), he does the same thing in I Thessalonians (“gospel of God,” “gospel of Christ,” “good tidings [‘gospel’] of your faith” [I Thessalonians 2:2, 8-9, 3:2, 6]).

Note II Thessalonians 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 I Thessalonians 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 his kingdom and glory” (cf. I Peter 5:6-10).

This then merges into a section on the 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 chapter five (I Thessalonians 4:13-5:10). Then, the remainder of the book has to do with Paul’s closing remarks.

II Thessalonians

The second epistle to the Thessalonians simply continues from where the first left off, beginning with two types of Christians at Christ’s coming, at the end of the Tribulation. I Thessalonians left off with matters surrounding the rapture and subsequent accounting of Christians, preceding the Tribulation (I Thessalonians 4:13-5:10), wherein these two types of Christians had been seen — the faithful, who had heeded Paul’s exhortations; the unfaithful, who had failed to heed these exhortations.

For one (the faithful), removed from Man’s Day into the Lord’s Day, “salvation” awaited; for the other (the unfaithful), removed from Man’s Day into the Lord’s Day, “wrath” awaited (I Thessalonians 5:1-9).

Then II 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 Christians are seen.

The faithful are seen realizing an inheritance, realizing the “salvation” of I Thessalonians 5:9, in “his kingdom and glory” (II Thessalonians 1:5 and II Thessalonians 1:10-2:1); and the unfaithful are seen being denied an inheritance in His kingdom, realizing the “wrath” of I Thessalonians 5:9 (II Thessalonians 1:6-9).

(To understand the preceding any other way, as so many do, [e.g., seeing I Thessalonians 5:1-10 and II Thessalonians 1:5-12 dealing with the Tribulation and saved-unsaved issues during and following the Tribulation, or see I Thessalonians 5:9 and II Thessalonians 2:1 dealing with the rapture], is to throw about any type sound Scriptural interpretation one can think of to the winds — plain reading of the text, contextual, comparing Scripture with Scripture, etc.
When this is done on a scale which encompasses almost the whole of Christendom — which is exactly what is currently happening — is it any wonder that Today’s Christendom finds itself described in the words of Revelation 3:15-17, because of that seen in Matthew 13:33?)

With the preceding in mind, note how II Thessalonians 2:2ff continues from the way that the book is introduced, drawing from the whole of Paul’s prior message to the Thessalonians in his first epistle.

In II Thessalonians 1, Paul projects matters, as it relates to Christians, out into the Messianic Era (with the groundwork having been laid in his first epistle to the Thessalonians).

Then moving into II Thessalonians 2, someone had evidently spread false information among the Thessalonians relative to the matter at hand (via “word ”or “letter,” as from Paul), making the Christians in Thessalonica believe that they were presently in the Lord’s Day, leaving them quite confused.

(The Day of the Lord, the Lord’s Day [II Thessalonians 2:2, “the day of Christ” should be translated, “the Day of the Lord”], has always been in existence, but not on earth. The Lord’s Day begins on earth only at the end of Man’s Day, at the end of the Tribulation following Christ’s return. This is the manner in which the matter is set forth anyplace this is dealt with in Scripture [e.g., Joel 2:1ff; 3:1ff; Zephaniah 1:7-18].
This is why, in I Thessalonians 5:2 and Revelation 1:10, that Christians removed from the earth in the rapture, removed from Man’s Day, will find themselves in the Lord’s Day.
And the widespread, erroneous teaching that the Lord’s Day overlaps the last seven years of Man’s Day is one of the main causes of the numerous false teachings in I, II Thessalonians, among other places.)

Now, with the preceding in mind, note that II Thessalonians 2:2ff deals with the Lord’s Day on earth, not in the heavens. The Thessalonians had evidently been taught that they were now in the Lord’s Day, in the Millennium. And nothing about existing conditions matched that which was supposed to exist on earth, where they still resided, during that future day. Understandably, they could only have been confused.

Paul begins straightening matters out by calling attention to two things which must occur before the Lord’s Day could exist on earth — things, with related events, which had not yet occurred.

An apostasy must occur first (“a falling away” [II Thessalonians 2:3 KJV], is from apostasia in the Greek text, meaning “apostasy”), and the man of sin (the one who will sit in the temple of God, showing himself that he is God) must also be revealed first (II Thessalonians 2:4).

Neither of these had occurred.

“The mystery of iniquity” (II Thessalonians 2:7), which could only relate to Christians (ref. Part II of this pamphlet series), was already working. But this must reach a final stage, which, according to related Scriptures, would be complete apostasy (cf. Matthew 13:33; Luke 18:8; Revelation 3:14-20).

And, as previously stated, the man of sin must be revealed, along with an outworking of the things stated about him (II Thessalonians 2:3-12).

Only then could the Lord’s Day exist on earth.

Then Paul stated that there was one thing, in conjunction with the apostasy, which must occur before the man of sin could be revealed, allowing Man’s Day to subsequently end and the Lord’s Day to begin on earth.

And that one thing is spoken of as something presently in existence which held back the appearance of the man of sin (II Thessalonians 2:6), something which had to be removed before the man of sin could be revealed (II Thessalonians 2:7).

But, at what point during the Tribulation will the man of sin be revealed — seen by his actions at the beginning (Revelation 6:1-2), or seen by his actions starting in the middle (Revelation 6:3-4)?

Things spoken of in II Thessalonians 2:3ff about the revelation of the man of sin have to do with events occurring in the middle of the Tribulation and extending throughout the last half (Matthew 24:15ff). But, within the revealed mannerism which he will exhibit in that day (II Thessalonians 2:4, 9 [4a]) there appears to be an allusion to his actions throughout the Tribulation.

But all information on a subject is not given one place in Scripture, which is why Scripture must be compared with Scripture in order to begin seeing a more complete picture. These and other related things will be developed in following Part II, which will center on that which is preventing any present revelation of this man.

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Part II

That Presently Preventing this Man’s Appearance

“Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,
That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ [‘the Day of the Lord’] is at hand.
Let no man deceive you by any means: for that day shall not come, except there come a falling away [‘the apostasy’] first, and that man of sin be revealed, the son of perdition:
Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
Remember ye not, that when I was with you, I told you these things?
And now ye know what withholdeth that he might be revealed in his time.
For the mystery of iniquity doth already work: only he who now letteth will let [‘he who now hindereth will hinder’], until he be taken out of the way.
And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
Even him, whose coming is after the working of Satan with all power and signs and lying wonders” (II Thessalonians 2:1-9).

Central, Overall Message to the Thessalonians

Paul’s first epistle to Christians forming the Church in Thessalonica had to do with the central message which he had been called to proclaim to Christians throughout the Gentile world. Paul referred to this message as “my gospel,” “our gospel,” connecting it with “the mystery” which had been revealed to him at the outset of his ministry. One was part and parcel with the other (I Thessalonians 1:5; cf. Romans 2:16; 16:25; Galatians 1:11-12; Ephesians 3:1-6; Colossians 1:23-28).

In the first three and one-half chapters of I Thessalonians (I Thessalonians 1:1-4:12), Paul dealt extensively with things pertaining to this central message which he had been called to proclaim, which is “Christ proclaimed among you, the hope of glory” (correct textual reading of Colossians 1:27b [note an inseparable connection with “the mystery” in Colossians 1:26-27a]).

Then, beginning toward the end of chapter four and continuing into chapter five (I Thessalonians 4:13-5:10), Paul dealt with the rapture and succeeding events (clearly seen in other related Scriptures to occur before the Tribulation) — showing two types of Christians removed from the earth at the end of the dispensation (faithful and unfaithful [those who had heeded his exhortations and warnings, and those who hadn’t heeded these exhortations and warnings, seen in I Thessalonians 5:1-9]), with events surrounding the judgment seat in view. And the remainder of the book simply forms Paul’s closing remarks for his first epistle.

Then, in his second epistle to the Thessalonians Paul began at a time following the Tribulation, continuing from his first epistle.

And the Tribulation is not seen in these events concerning Christians both preceding and following the Tribulation, for Christians have nothing to do with the Tribulation. Rather, the Tribulation is “the time of Jacob’s trouble,” with Israel and the nations in view, not the Church.

The thrust of Paul’s opening remarks in his second epistle, covering all twelve verses of the first chapter (II Thessalonians 1), has to do with the place which Christians will occupy in the future kingdom of Christ, following Christ’s return at the end of the Tribulation.

Some, the faithful, will occupy positions of glory and honor in Christ’s kingdom, seated on the throne with Christ as He exercises power over the nations, realizing the “salvation” spoken of in I Thessalonians 5:9 (II Thessalonians 1:5 and II Thessalonians 1:10-2:1; cf. Revelation 2:26-27; 3:21).

Others, the unfaithful, will occupy places of shame and disgrace and have no part in Christ’s kingdom. They will not be privileged to ascend the throne with Him as He exercises power over the nations, realizing instead the “wrath” spoken of in I Thessalonians 5:9 (II Thessalonians 1:6-9; cf. Revelation 3:15-17).

Then chapter two (II Thessalonians 2) begins with a continuing statement from the closing verses of chapter one (II Thessalonians 1), remaining within the same subject matter — faithful Christians “gathering together unto him” at the time of His return at the end of the Tribulation. This was Paul’s way of introducing a dissertation to correct erroneous teaching which had found its way into the Church in Thessalonica, purporting to have come from him (II Thessalonians 2:2ff).

(It is commonly taught that the “gathering together unto him” in II Thessalonians 2:1 has to do with the rapture. And a lesser number of Christians try to see the rapture taught in the third verse of this chapter through a rather strained usage of the Greek word apostasia, using the thought of “departure” for the meaning of the word and then trying to apply it to the Church being removed at the end of the dispensation.
Though “departure” is the idea behind the meaning of the word apostasia [literal meaning, “to stand away from”], attempting to see the rapture in either of these opening verses of the second chapter [II Thessalonians 2:1, 3] is clearly both textually and contextually wrong. And this can easily be seen by simply reading both in the light of their contexts.
Again, Scripture must be interpreted in the light of Scripture. A failure to do this, attempting to see the rapture in either of these two verses, has done away with any correct understanding of these verses. And, as a result, interpretation is negatively affected elsewhere in the chapter.
In the preceding respect, along with not understanding the overall picture beginning with I Thessalonians 1, it is little wonder that Bible students have trouble understanding and identifying that which presently exists in II Thessalonians 2:6-7, preventing the appearance of the man of sin.)

That Preventing the Appearance of Antichrist

Aside from the “falling away” (‘the apostasy’), which, contextually, could only be a concluding work of “the mystery of iniquity” (II Thessalonians 2:3, 7 [KJV]), the passage centers on something unnamed that is preventing the revelation of the man of sin, the son of perdition. And that being referenced (which, contextually, could only be associated with the apostasy) must be removed, taken out of the way, before this man can be revealed.

An interesting feature of the matter is that Paul didn’t need to identify that being referenced, for those in Thessalonica already knew what he was talking about (II Thessalonians 2:6), needing no explanation.

But the same thing cannot be said of Bible students today. Most of them have trouble with this, and many of them simply leave it alone, not knowing what to do with it.

(Most Bible students today, seeking to explain what Paul was referencing, which the Thessalonians understood, attempt to see the Holy Spirit as the restrainer.
They do this, to a large extent, on the basis of the Greek text’s usage of both neuter and masculine words to reference the restrainer [neuter in II Thessalonians 2:6, masculine in II Thessalonians 2:7]. And “Spirit” is a neuter word in the Greek text, though the Spirit, at times, is spoken of in a masculine respect [e.g., John 16:7-11].)

But is this the way that those in Thessalonica would have understood the matter? If so, Why?

Instead of surmising about the matter though there is a much better way to answer these questions, which will, as well, leave us with the same mind-set as those in Thessalonica almost 2,000 years ago.

In this respect, answers are, in reality, quite easy to come by. Those in Thessalonica understood what Paul was teaching; but few Bible teachers today do so, which is where the problem lies.

Those in Thessalonica understood the content of Paul’s gospel, seeing the message throughout as a message to the saved relative to the coming kingdom of Christ.

Bible students today, almost without exception, see Paul’s gospel as simply another way to reference the gospel of grace, seeing the message throughout I, II Thessalonians as dealing largely with saved-unsaved issues, intermixed with a message to Christians, though not a message in keeping with the content of Paul’s gospel at all.

Paul’s gospel had to do with a message to those who had already heard and responded to the message of the gospel of the grace of God. It had to do with a message concerning Christian faithfulness, with a view to the coming kingdom of Christ. It had to do with the purpose for the present dispensation — the Spirit sent into the world to call out a bride for God’s Son, with a view to the bride ascending the throne with Christ during the coming age.

In the preceding respect, Paul’s gospel, as seen dealt with throughout I Thessalonians, had to do with the antitype of Genesis 24 (with I Thessalonians forming a commentary on this chapter), set between the death of Abraham’s wife (Genesis 23) and Abraham again taking a wife (Genesis 25).

Paul’s gospel had to do with God sending His Spirit to the earth to find and procure a bride for His Son, Jesus (as Abraham, in the type, sent his eldest servant into the far country to find and procure a bride for his son, Isaac).

And the whole of the matter in the antitype occurs exactly as in the type. The Spirit’s search for and procurement of a bride for God’s Son occurs following Israel being set aside (looked upon as dead [John 11:1ff]) but before God restores and remarries the adulterous wife that He divorced.

In the type, following Abraham’s servant procuring the bride, the servant removed the bride from the far country (accompanied by maidens, riding on evidently the same ten camels in the servant’s possession when he had come into the far country to search for and procure the bride [ten showing completeness; all went forth to meet Isaac, as all Christians will go forth to meet Christ]).

And in the antitype, following the Spirit’s procurement of the bride, the Spirit will remove the bride from the earth (remove all Christians, with the bride revealed at the judgment seat).

In the type, Isaac came forth to meet his bride; and, in the antitype, Jesus will come forth to meet His bride. The preceding is seen in I Thessalonians 4:13ff and can only be an inseparable part of Paul’s gospel. And when God’s purpose for the present dispensation has been completed and the Spirit removes the bride, there will then be NOTHING to prevent the man of sin from being revealed.

Until this occurs, he CAN’T be revealed; after this occurs, NOTHING will stand in the way of his being revealed. And since the whole of the matter is seen in Paul’s first epistle to the Thessalonians, there was no need for any type explanation to those in Thessalonica concerning what Paul meant by something holding back the revelation of this man in II Thessalonians 2:6-7. He had already told them in his first epistle.

Thus, that which is holding back the revelation of the man of sin is more than just the removal of the Spirit. It has to do with the Spirit completing His dispensational work and removing the bride (which, as well, clearly shows a pretribulational removal of Christians).

God works with set times, set ways, particular individuals, nations (Israel, and the nations through Israel) through which His plans and purposes are worked out and brought to pass.

Things referenced in II Thessalonians 2:1ff have to do with two different set times in this respect — a removal relative to one, and a revealing relative to the other.

And until these set times arrive, NEITHER can occur; but when these set times arrive, BOTH must occur.

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The following Word Document is SAFE to open and print: Antichrist Cannot Appear Until…by Arlen Chitwood.docx

Antichrist Cannot Appear Until… by Arlen Chitwood, Part I, pdf and Part II, pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.

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The Holy Spirit is a person, as Scripture makes clear. As such, He is to be revered as God and serves in perfect unity with Father and Son to lead us in our spiritual lives.

The Holy Spirit is a Person
By Got Questions - The Holy Spirit is a Person

Many people find the doctrine of the Holy Spirit confusing. Is the Holy Spirit a force, a person, or something else? What does the Bible teach?

The Bible provides many ways to help us understand that the Holy Spirit is truly a person—that is, He is a personal being, rather than an impersonal thing. First, every pronoun used in reference to the Spirit is “he” not “it.” The original Greek language of the New Testament is explicit in confirming the person of the Holy Spirit. The word for “Spirit” (pneuma) is neuter and would naturally take neuter pronouns to have grammatical agreement. Yet, in many cases, masculine pronouns are found (e.g., John 15:26; 16:13-14). Grammatically, there is no other way to understand the pronouns of the New Testament related to the Holy Spirit—He is referred to as a “He,” as a person.

Matthew 28:19 teaches us to baptize in the name of the Father, Son, and Holy Spirit. This is a collective reference to one Triune God. Also, we are not to grieve the Holy Spirit (Ephesians 4:30). The Spirit can be sinned against (Isaiah 63:10) and lied to (Acts 5:3). We are to obey Him (Acts 10:19–21) and honor Him (Psalm 51:11).

The personhood of the Holy Spirit is also affirmed by His many works. He was personally involved in creation (Genesis 1:2), empowers God’s people (Zechariah 4:6), guides (Romans 8:14), comforts (John 14:26), convicts (John 16:8), teaches (John 16:13), restrains sin (Isaiah 59:19), and gives commands (Acts 8:29). Each of these works requires the involvement of a person rather than a mere force, thing, or idea.

The Holy Spirit’s attributes also point to His personality. The Holy Spirit has life (Romans 8:2), has a will (1 Corinthians 12:11), is omniscient (1 Corinthians 2:10-11), is eternal (Hebrews 9:14), and is omnipresent (Psalm 139:7). A mere force could not possess all of these attributes, but the Holy Spirit does.

And the personhood of the Holy Spirit is affirmed by His role as the third Person of the Godhead. Only a being who is equal to God (Matthew 28:19) and possesses the attributes of omniscience, omnipresence, and eternality could be defined as God.

In Acts 5:3-4, Peter referred to the Holy Spirit as God, stating, “Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? Didn’t it belong to you before it was sold? And after it was sold, wasn’t the money at your disposal? What made you think of doing such a thing? You have not lied just to human beings but to God.” Paul likewise referred to the Holy Spirit as God in 2 Corinthians 3:17-18, stating, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit.”

The Holy Spirit is a person, as Scripture makes clear. As such, He is to be revered as God and serves in perfect unity with Father and Son to lead us in our spiritual lives.

[The following in this site may be of interest: Holy Spirit – Ministries and Filling! and Being Filled with the Holy Spirit.]

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The words in the text, “one will be taken and the other left,” are often misunderstood by expositors. And through this misunderstanding, some mistakenly teach that these verses refer to the rapture, with one removed from the earth and another left behind on the earth. This though is not at all what is in view.

Received or Turned Away "DOES NOT" Refer to the Rapture
Excerpt from Bible One – Arlen Chitwood’s Prophecy on Mount Olivet, Ch. 10
Matthew 24:40-44 is NOT The Rapture
By Arlen Chitwood of Lamp Broadcast

"Then there will be two men in the field; one will be taken and one will be left.
"Two women will be grinding at the mill; one will be taken and one will be left.
"Therefore be on the alert, for you do not know which day your Lord is coming.
"But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into.
"For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will. (Matthew 24:40-44)
"But keep on the alert at all times, praying that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man." (Luke 21:36)

The mistake comes from thinking that the ones left remain in the field or at the mill, while the others are removed from these places. Reference to the Greek text, the context, and parallel Scripture though will show that this cannot possibly be the case. These verses reveal the Lord’s dealings with two Christians who will be in the field and two other Christians who will be grinding at the mill (representative individuals, places, and occupations) when He returns to reckon with His servants; and this reckoning will occur, not in the field or at the mill, but before the judgment seat of Christ in heaven following the rapture. The time and place of this reckoning are always the same in Scripture.

The word “taken” (Matthew 24:40-41) is a translation of the Greek word paralambano. This is a compound word comprised of para (“beside,” or “alongside”) and lambano (“to take,” or “to receive”). Thus, the word goes a step beyond just simply taking or receiving. It is taking or receiving the person alongside or to oneself (cf. Matthew 17:1; 20:17 where paralambano is used). This would be the word used referring to the reception of an individual as an “associate” or a “companion,” which is actually what is involved in this passage.

Then, the word “left” (Matthew 24:40-41) is a translation of the Greek word aphiemi, which is used in an antithetical respect to paralambano. In the light of the way paralambano is used, aphiemi could possibly best be understood by translating the word, “turn away.”

That which is involved in this passage has to do with Christians before the judgment seat either being received in an intimate sense or being turned away in an opposite sense.

And the parable of the Householder and His servant, which immediately follows, is given to help explain these things. These verses are not referring to the rapture at all, but to faithful and unfaithful Christians in different walks of life as they appear before the judgment seat in heaven.

Reference to the parallel passage in Luke’s account of the Olivet Discourse shows this same thing:

Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man. (Luke 21:36).

Some expositors have also taken this verse as a reference to the rapture (usually those attempting selective rapture); but, again, such is not correct. This verse is actually the parallel in Luke’s gospel for not only Matthew 24:40-44 but also for the three parables that follow, covering the remainder of the Christian section of the discourse (the parable of the Householder and His servant [Matthew 24:45-51], the parable of the ten virgins [Matthew 25:1-13], and the parable of the talents [Matthew 25:14-30]).

Again, reference to the Greek text, the context, and related Scripture will show exactly how this verse is to be understood. The main problems in translation and interpretation lie in the words “that you may be counted worthy” and “escape all these things.”

The words, “that you may be counted worthy,” could be better translated, “that you may prevail over [in the sense of being strong and winning a victory]”; and the words, “escape [lit., ‘escape out of’] all these things,” refer back to the immediate context, dealing with “surfeiting, and drunkenness, and cares of this life” (Luke 21:34-35). This verse is, thus, exhorting Christians to watch and pray relative to deliverance from involvement in the ways and practices of the world (Ephesians 6:18; cf. Ephesians 6:10-17).

Weymouth, in his translation of the New Testament, captures the correct thought from the Greek text about as well as any English version presently available (also see the NASB95):

Beware of slumbering; at all times pray that you may be fully strengthened to escape from all these coming evils, and to take your stand in the presence of the Son of Man.

Note also Wuest’s “Expanded Translation”:

But be circumspect, attentive, ready, in every season being in prayer, in order that you may have sufficient strength to be escaping all these things which are about to take place, and to stand before the Son of Man.

The words “watch” and “pray” are in a present tense showing linear (continuous) action in the Greek text. The thought is that of Christians continually watching (always being alert, on guard) and continually praying for the strength necessary to escape out of the ways and practices of the world.

“Escape out of” is the translation of an aorist infinitive in the Greek text, showing deliverance viewed as eventual (i.e., viewed as the result of Christians continually watching and praying). And, viewed as a whole (as in Weymouth’s translation), this deliverance would occur on particular occasions at different times.

Contextually, this deliverance is not a one-time event (as the rapture), but repeated occurrences (as in Wuest’s translation). And the goal of the entire process is Christians ultimately being privileged to “stand before the Son of Man.”

(Aorist and present tenses in the Greek text are often misunderstood and misused. In fact, a lot of false doctrine has resulted from a misunderstanding and misuse of these tenses.
The word “aorist” is simply an anglicized Greek word, aoratos, which means “unseen,” “invisible” [aoratos is the word horatos, meaning “to see,” negated by the prefix “a,” making the word aoratos mean just the opposite — “not to see”]. And this word, used relative to “tense” in Greek grammar, refers to the “action” of the verb [unseen action].
Action in the aorist tense is presented simply as occurring, without reference to its progress [which, from the verb itself, cannot be seen]. And this action, seen contextually, can be very linear [continuous, occurring over time] or punctiliar** [occurring at one or more points in time].

[A misunderstanding and misuse of the aorist tense usually occurs by attempting to see what the meaning of the name of the tense itself clearly states can’t be seen — action occurring, which is invariably and erroneously viewed as punctiliar.
This action is represented on paper [in grammar books] by a dot, simply because it can’t be seen to describe the type of action (whether linear or punctiliar). And this dot is what often misleads people, thinking that punctiliar action is being described by the dot, which isn’t the case at all.]

On the other hand, the present tense, where action is seen, serves to show both linear and punctiliar action. The general rule is that if punctiliar action is not shown by the context, then linear action is to be understood.
For example, “believes” in John 3:15-16 is the translation of a present participle in the Greek text; and, except for the context [John 3:14], the word in both verses would be understood in a linear respect. The context though shows that both words are to be understood as punctiliar — i.e., simply believe at a point in time, not keep on believing [it was look and live in the type (John 3:14), and it is, as well (it cannot be any other way) look and live in the antitype (John 3:15-16)].
Then note “believes” in Romans 1:16, also the translation of a present participle in the Greek text. But this time the context doesn’t show that the present tense is to be understood any way other than linear. Thus, the thought presented in the verse would be to keep on believing, keep on exercising faith [note, contextually, that this verse has nothing to do with eternal salvation; rather, it has to do with belief, faith, exercised by those who are already saved].)

Standing before, or in the presence of, the Son of Man in the passage from Luke’s account of the Olivet Discourse (Luke 21:34-36) is synonymous with being received in an intimate manner by the Lord in the parallel section in Matthew’s account of the Olivet Discourse (Matthew 24:40-44).

The thought is presented another way in Psalms 24:3-4:

Who may ascend into the hill of the LORD? Or who may stand in His holy place? He who has clean hands and a pure heart, who has not lifted up his soul to an idol, nor sworn deceitfully.

Psalm chapter twenty-four is a Messianic Psalm; and the expression, “to stand before the Son of Man” in Luke 21:36, is Messianic as well. Ascending “the hill [referring to the ‘kingdom’; note Psalms 2:6] of the Lord” or standing “before the Son of Man” are reserved for “associates” or “companions” who will rule as co-heirs with Christ (cf. Hebrews 1:9; 3:1, 14; “fellows” [Hebrews 1:9, KJV] and “partakers” [Hebrews 3:1, 14] are translations of the same Greek word [metochoi], which could be better rendered, “associates” or “companions”).

(A similar statement to that which is seen in Luke 21:36 is seen in God’s promise to those in the Church in Philadelphia, in Revelation 3:10 — “I also will keep you from the hour of trial.”

For information on this verse (Revelation 3:10), refer to Chapter 10, “A Pillar, A City,” in the author’s book, Judgment Seat of Christ BOOK, in this site.)

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All judgments preceding the Millennium have the kingdom in view. But the wording of Matthew 25:41, 46 — those on Christ’s left hand going away into “everlasting punishment,” in “everlasting fire”; or those on His right hand entering into “eternal life” — would appear to clearly teach something different. Such though is not the case at all.

SAVED GENTILES ON BOTH HIS RIGHT & LEFT HANDS (Title by Pat)
From Prophecy on Mount Olivet
By Arlen Chitwood of Lamp Broadcast

THOSE ON HIS RIGHT HAND

THOSE ON HIS LEFT HAND

Chapter 23

THOSE ON HIS RIGHT HAND

Then the King will say to those on His right hand, “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world:
for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in;
I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.”
Then the righteous will answer Him, saying, “Lord, when did we see You hungry and feed You, or thirsty and give You drink?
When did we see You a stranger and take You in, or naked and clothe You?
Or when did we see You sick, or in prison, and come to You?”
And the King will answer and say to them, “Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.” (Matthew 25:34-40)

When Christ returns to the earth it will be as “King of kings and Lord of lords.” Christ, at His first appearance, at the time of His incarnation, was born “king of the Jews” (Micah 5:2; Matthew 2:2); and He will return to exercise that position at His second appearance (Revelation 19:11-16).

Completely unlike His first appearance — “in the likeness of sinful flesh [without the covering of Glory that man had lost in Eden 4,000 years earlier]” (Genesis 3:7; Romans 8:3) — Christ will reappear with a body enswathed in Glory, clothed in regal garments, with many diadems on His head (the type crown showing regality); He will reappear as “the Lion of the tribe of Judah,” not as “the Lamb of God”; He will reappear as the rightful King, as “He judges and makes war,” not as One to be ridiculed and arrayed as a mock King by existing powers (cf. Psalm 2:1-12; 24:1-10; 110:1-7; Matthew 27:27-31; Luke 24:26; John 1:36; Revelation 5:5-7; 19:11-16).

Christ will not only reappear as “King” but He will have in His possession the kingdom that He had gone away to receive. Christ’s reappearance after this fashion will mark the beginning of climactic events pertaining to God’s plans and purposes, which date back in time to the period prior to man’s existence upon earth.

In Scripture, the enacting of God’s plans and purposes as they pertain to man are looked upon as occurring at two different times preceding man’s creation — “before the foundation of the world,” and “from the foundation of the world” (cf. Matthew 13:35; 25:34; Luke 11:50; John 17:24; Ephesians 1:4; Hebrews 4:3; 1 Peter 1:20; Revelation 13:8; 17:8).

The word “foundation” is the translation of the Greek word, katabole, a compound word which literally means “to cast down” or “to throw down” (kata means “down,” and bole means “to cast” or “to throw”). The manner in which this word is used in a general sense in the expression, “foundation of the world,” could describe God’s past act of casting or throwing down the world (i.e., creating the world) out in space.

However, katabole appears to be used in a more specific sense in Scripture, referring to God’s subsequent act of restoring the ruined creation in Genesis 1:2bff rather than His initial act of creating the earth in Genesis 1:1. In this respect, matters mentioned in the verses where this expression is used would refer to God’s actions regarding His Son and man at two different times in history, following the creation of the heavens and the earth:

1) “Before [Greek: pro] the foundation of the world” (before the restoration of the ruined creation, in eternity past, which could be any time between the creation [Genesis 1:1] and the restoration of the ruined creation [Genesis 1:2bff]).
2) “From [Greek: apo] the foundation of the world” (the time of the restoration of the ruined creation [Genesis 1:2bff], when God began counting 7,000 years of time in relation to His Son and man as it pertained to regality and this earth).

Thus, God’s plans and purposes as they pertain to His Son and man had their beginning in eternity past. The kingdom prepared for saved Gentiles “from the foundation of the world” in Matthew 25:34 had been planned in the eternal council chambers of God at a time “before the foundation of the world” (Ephesians 1:4-10). Prior to God’s restorative work delineated in Genesis 1:2bff, in eternity past, the ages were planned around the preordained activity of the Son; and the Messianic Era is the climactic age in a series of ages.

(At least three ages would be in view — one pre-Adamic and two post-Adamic.
At least one age [possible more] would have preceded man’s creation. During this time, Satan was placed as ruler over a newly created earth, his fall occurred, and the subsequent ruin of his kingdom followed [Genesis 1:1-2a; Isaiah 14:12-14; Ezekiel 28:14-15].
Then one age covers Man’s 6,000-year Day, beginning with the restoration of the ruined earth for man and man’s subsequent creation on the sixth day [the one brought forth to replace the incumbent ruler, Satan].
Man’s fall though delayed, for 6,000 years, the purpose for man’s creation being realized, during which time God is performing a redemptive work relative to man [in order that man might one day realize the purpose for his creation in the beginning].
Then, the last age in this succession of ages is the 1,000-year Messianic Era, during which time God’s plans and purposes for His Son and for man will be brought to fruition, which is the goal seen realized at the termination of all three sections of the Olivet Discourse.
For additional information on “ages,” particularly as distinguished from “dispensations,” refer to Ages and Dispensations and Dispensations As Distinguished from “Ages” in this site.)

God’s preordained activity as it pertains to the ages relating to man, along with the earth, is referred to in Ephesians 3:11 and Hebrews 1:2, and the respective contexts of these two verses leave no room to question that which is in view. Both point to the same thing — a succession of ages, terminating with an age in which the “restoration of all things” will occur (Acts 3:21; cf. Acts 1:6).

Ephesians 3:11 should literally read,

According to a plan of the ages which He formed in Christ Jesus our Lord.

And Hebrews 1:2 should literally read,

Has in these last days spoken to us in the person of His Son, whom He has appointed Heir of all things, through whom also He made the ages [formed the ages after a pattern in accord with the pre-planned activity of the Son within these ages]” (cf. John 1:3; Colossians 1:16-18).

Verses leading into Ephesians 3:11 have to do with the mystery revealed to Paul and the purpose for the present dispensation; and verses following Hebrews 1:2 have to do with God bringing His Son into the inhabited world once again, but this time to exercise the rights of primogeniture as His firstborn Son.

The whole of Scripture moves toward a climactic age in which a new order of Sons will rule the earth for the express purpose of bringing all things under subjection to Christ, anticipating the eternal ages beyond (Romans 8:19; 1 Corinthians 15:24-28). This plan was conceived and enacted “before the foundation of the world,” and the kingdom — the central focus of the plan — was prepared “from the foundation of the world.”

ORDER AND BASIS OF JUDGMENT

The Gentile section of the Olivet Discourse is normally looked upon by premillennial students of the Word as pertaining to a general judgment of all the Gentiles surviving the Tribulation — both saved and unsaved, living at the time Christ returns — with the works of those being judged revealing their saved or unsaved status. A judgment of this nature though is not what is taught either in this text or anywhere else in Scripture. Such a judgment would be completely out of line with the teaching of Scripture not only on salvation itself but on the timing and basis of all future judgments pertaining to man.

Salvation is by “grace through faith,” and man’s works can have no part in the matter. Salvation is based entirely on the finished work of Christ, and man must be completely passive. Man cannot perform works to be saved, to stay saved, or to show that he has been saved. If he could do any one of these three, then works would have entered into an area where works cannot exist, and salvation would cease to be by grace through faith (Romans 11:6).

Insofar as judgment is concerned, neither can “a general judgment” exist within the framework of that which Scripture reveals. “The saved” must always be judged first (1 Peter 4:17), requiring a separation of the saved from the unsaved preceding judgment. A general judgment — both the saved and the unsaved called before Christ at the same time to be judged — would violate this principle.

Then again, future judgments in Scripture can have nothing whatsoever to do with eternal salvation or eternal damnation. One’s eternal destiny will always be a settled, closed matter before the person stands in the presence of Christ to be judged at a future date, with judgment relative to one’s acceptance or rejection of Christ having already occurred.

John 3:18 makes this very clear:

He who believes in Him is not condemned [judged]; but he who does not believe is condemned [judged] already, because he has not believed in the name of the only begotten Son of God.

The issue surrounding one’s eternal destiny can never be raised at any future judgment, for judgment relative to this matter will have already occurred in past time. God judged sin in the person of His Son at Calvary, and this judgment affects both the believer and the unbeliever in the same passive sense.

It is not possible for a believer to ever be brought into judgment where issues surrounding his eternal destiny come into view. Sin has already been judged vicariously in God’s Son, and God is satisfied. The believer possesses the imputed righteousness of Christ (Romans 5:15-18; 2 Corinthians 5:21), and the penalty for sin has already been paid on his behalf (Romans 6:23).

Nor can the unbeliever, as well, ever appear in a future judgment where issues involve his eternal destiny. Though he is completely outside the efficacy of Christ’s vicarious act, judgment relative to the matter at hand (judgment upon sin at Calvary) has already occurred. This is why John 3:18 clearly places the judgment of the unbeliever in past time. Everything is based on Christ’s past, completed work and God’s judgment of sin within the scope of this completed work.

An unbeliever is looked upon within the framework of the entire matter in the same passive sense that the believer is viewed. A vicarious judgment for sin occurred in past time; and even though the unbeliever is outside the scope of this vicarious act, he is looked upon as having already been judged since the judgment for sin has already occurred.

To bring any individual — saved or unsaved — into judgment at a future date where even one issue involves matters surrounding his eternal destiny would be to judge once again that which God has already judged. Thus, every future judgment — pertaining to the saved and the unsaved alike — can only involve issues completely separate from one’s eternal salvation or eternal damnation.

INHERITING THE KINGDOM

The key word to acquire a proper understanding of the judgment of living Gentiles when Christ returns is the word “inherit.” Those Gentiles placed at Christ’s right hand (the hand of “power,” symbolic of strength and force [Genesis 48:17-19]) and dealt with first are said to inherit a kingdom prepared for them “from the foundation of the world” (Matthew 25:34).

The issue at hand in Christ’s judgment of saved Gentiles (all, both those placed at His right hand and those placed at His left hand) at the end of the Tribulation is clearly inheritance, not eternal life.

Gentiles placed at both His right hand and His left hand will be judged on the basis of “works” relative to realizing or being rejected for an inheritance in the kingdom. And the reason they can be judged in this manner is because they will have already been judged on the basis of the work of Another — on the basis of Christ’s finished work at Calvary.

1) INHERITANCE AND FAMILY RELATIONSHIP

In the Scriptural framework, inheritance is always a family matter. In the Old Testament, “sons” were first in line to receive the inheritance, with daughters next. If there were no sons or daughters in the immediate family, the inheritance passed to the nearest family member or members designated by the law of inheritance (Numbers 27:8-11).

In the New Testament, insofar as Christ, Israel, and the Church are concerned, it is “Sons” alone that are in view, more specifically firstborn Sons. It is God’s firstborn Sons who will come into possession of the inheritance and exercise the rights of primogeniture. And these rights will begin to be exercised in the Messianic Era by and through God’s firstborn Sons ruling over the Gentile nations.

Firstborn Sons hold their positions either through relationship (Jesus and His relationship to the Father — God’s only begotten firstborn Son) or adoption (Israel and the Church [Israel was adopted in time past, and the Church is yet to be adopted]); and firstborn Sons hold (or, as in the case of the Church, will hold) their respective positions in view of one day exercising power and authority following their coming into possession of the awaiting inheritance.

Inheritance within the kingdom to be realized by saved Gentiles coming out of the Tribulation though has nothing to do with exercising the rights of the firstborn. Nothing is said in Scripture about God adopting Gentile nations, as He adopted Israel (or as He will adopt the Church). National adoption among the nations of the earth belongs to Israel alone (Romans 9:4).

Thus, inheritance as it pertains to firstborn Sons and inheritance as it pertains to the saved Gentiles coming out of the Tribulation would have to be looked upon in different respects. Exactly what position saved Gentiles will occupy in the kingdom is unrevealed. They are said to inherit the kingdom and reign with Christ (cf. Matthew 25:34; Revelation 20:4), though evidently not as firstborn sons.

The nations of the earth coming out of the Tribulation and populating the millennial earth will be ruled by, reached with God’s message, and blessed through Israel. And Gentiles inheriting the kingdom at the beginning may very well have a part, under Israel, ruling and reaching the nations with God’s message.

Then again, the Gentiles inheriting the kingdom could occupy a similar regal place on earth under Christ and His co-heirs as they rule the nations from the heavens.

The matter though is unrevealed. And the preceding has been set forth only as possibility for thought, nothing more.

2) INHERITANCE AND SALVATION

Contrary to what is often taught, the word “inheritance” never appears in Scripture as a synonym for the salvation that we presently possess. Eternal life is one thing, and inheritance is something entirely different; and confusion abounds when proper distinctions are not made.

The offer of “eternal life” is reserved for those outside the family; and the offer of “an inheritance” is reserved for those within the family (“. . . if children, then heirs . . . .” [Romans 8:17]). One is a free gift, but the other requires merit. One is non-forfeitable, for it is based on the finished work of Christ; but the other can be forfeited, for it is based on actions of the individual family members.

Consequently, inheritance in Scripture is connected with eternal life only to the extent that one has to first be in possession of eternal life before he can be in line to receive the inheritance.

There is though a salvation that is inherited (note that the word “salvation” is used in a much broader sense in Scripture than just a reference to eternal life [as is the word “gospel,” as well]).

For Christians, salvation in connection with inheritance has to do with exercising the rights of the firstborn during the coming age. It has to do with the saving of the soul, the saving of the life (cf. Matthew 16:24-27; Hebrews 1:14-2:5; 10:35-39; 1 Peter 1:9-11). Coming into possession of this salvation will be synonymous with coming into possession of an inheritance in the kingdom as Sovereigns.

An inheritance for saved Gentiles coming out of the Tribulation though, as previously noted, will be a different matter. There is nothing in Scripture that would connect their inheritance with sonship and positions of sovereignty of a nature sonship would portend; nor is their inheritance referred to in Scripture in the sense of a salvation or deliverance, as is the Christians’ inheritance.

Saved Gentiles living at the time Christ returns, who enter into an inheritance in the kingdom, will have endured to the end of the Tribulation and be “saved [physically delivered]” out of that period (Matthew 24:13-14). They will then realize an inheritance of some unrevealed type in the kingdom.

3) INHERITANCE AND MERIT

Matthew 25:34-40 clearly attests to the fact that inheritance is based on the righteous acts of individuals in the family (works of the redeemed) rather than the righteous act of the Head of the family (the finished work of Christ on Calvary, allowing redeemed individuals to occupy a place in the family). And this same teaching regarding “inheritance” is covered elsewhere in Scripture by showing the possibility that one’s inheritance can be forfeited by improper conduct, seen in the parables in the Christian section of the Olivet Discourse (Matthew 24:40-25:30) through a failure of household servants to properly carry out the responsibility entrusted to them by the Householder during His time of absence.

As in the Christian section of the Olivet Discourse, both positive and negative aspects of the matter are dealt with in the Gentile section of the Discourse. The positive side is seen by and through Christ’s dealings with those on His right hand, and the negative side is seen by and through His dealings with those on His left hand.

But, again, detail of the nature seen in Christ’s prior dealings with Christians is not seen in His dealings with the Gentiles in Matthew 25:31-46. One can rest assured though that within God’s perfect justice and righteousness there will always be a just recompense in His Son’s judgmental dealings with mankind — within both positive and negative aspects of these dealings — for Christians on the one hand and saved Gentiles on the other.

Scripture abounds with information concerning Christ’s dealings with Christians in that coming day; particularly with warnings concerning that which awaits household servants who fail in their responsibility to properly handle that which the Householder entrusted to them during His time of absence.

Failure in this realm will result in a forfeiture of the rights belonging to firstborn sons. Such Christians will have forfeited their birthrights and thus the inheritance belonging to the firstborn.

In this respect, Scripture provides two classic examples of individuals who forfeited the rights belonging to the firstborn and consequently forfeited their inheritances. One example can be seen in the actions of Esau, and the other in the actions of Reuben.

And these things occurred “as examples [‘types’]”; and they have been recorded “for our admonition, upon whom the ends of the ages have come” (1 Corinthians 10:6, 11).

These events occurred within God’s sovereign control of all things in order that He might have these accounts to draw upon to teach Christians deep things within the mystery revealed to Paul concerning the inheritance awaiting firstborn sons.

Esau, Isaac’s firstborn, forfeited his birthright to satisfy a fleshly gratification. He sold his birthright for a single meal (Genesis 25:27-34). When it came time for the father to bestow his blessing on the firstborn, Jacob was the one who received the blessing, not Esau. Esau had forfeited these rights; and once forfeited, they were irretrievable.

After Isaac had blessed Jacob as firstborn, Esau tried to get his father to change his mind and bless him as well. But his efforts were to no avail. The father’s blessing had already been bestowed upon Jacob, and the forfeited rights of the firstborn were gone forever (Genesis 27:26ff; Hebrews 12:14-17).

Then, a forfeiture of these same rights is seen in events surrounding Jacob’s firstborn son. Reuben, Jacob’s firstborn, was in direct line to inherit the rights of primogeniture; but because of one grave sin committed during his life, Reuben forfeited these rights. Reuben’s sin, resulting in the forfeiture of his birthright, was sexual impropriety of a nature that dishonored and shamed his father:

. . . Reuben went and lay with Bilhah his father’s concubine; and Israel heard about it . . . . (Genesis 35:22b)

As a consequence, Reuben’s birthright was divided among three of his brothers.

The tribal rulership was bestowed upon “Judah,” the priestly office was bestowed upon “Levi,” and the double portion of the father’s estate was given to “Joseph.”

The tribe of “Judah” became heir to the kingly line, the tribe of “Levi” became heir to the priestly line, and the tribe of “Joseph” inherited the double portion, realized through Joseph’s two sons (Ephraim and Manasseh), who each received a full inheritance (1 Chronicles 5:1-2).

The preceding reveals the proper Scriptural distinctions between being a member of the family on the one hand and being in line to receive an inheritance on the other. Though Esau and Reuben forfeited their inheritances, they remained sons within the family.

And it is the same for a Christian. Becoming a member of the family, being born from above, places one in a position to inherit. The Christian as a child of God is an “heir”; and the Christian as a son is awaiting the “adoption” in order to realize the inheritance (Romans 8:14-23).

Christians have been saved for the purpose of one day exercising the rights of the firstborn, seated on the throne with Christ. However, as in the cases of Esau and Reuben (historical accounts forming types, set forth as warnings for Christians), these rights can be forfeited; but also, as in the cases of Esau and Reuben, such a forfeiture can produce no change in one’s family relationship.

Understanding these distinctions will allow one to see exactly what is in view when Christ calls attention to entering into an inheritance because of merit at the time He judges saved Gentiles following His return. Note that Christ will say to these Gentiles,

“Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34).

And this will be said because of works performed following their salvation (Matthew 25:34-36). They will have merited this right because of their previous positive treatment of Christ’s brethren (Matthew 25:40).

Thus, the works of these saved Gentiles are clearly associated with an inheritance in the kingdom, not with eternal life — an impossibility. To teach, as many do, that Gentiles appearing before Christ in Matthew 25:31ff will show by either their works or their lack of works a saved or unsaved status not only does violence to biblical teachings concerning salvation by grace but it completely obscures that which is being taught in Matthew 25:31-46.

Good works or a lack of such works can never have anything to do with showing one’s saved or unsaved status. Man’s works, after any fashion, either before or after a person is saved, can never enter into the realm of One’s eternal salvation. The finished work of Christ alone is seen in this realm.

Christians appearing before the Judgment Seat of Christ will be judged on the basis of works in relation to an inheritance in the kingdom; and saved Gentiles appearing before Christ following His return will be judged after this same fashion in relation to the same thing. The issue of one’s eternal destiny can occupy no place in either one of these judgments or in any other future judgment.

CHRIST’S BRETHREN

Gentiles being judged at the time of Christ’s return will be individuals from the nations of the earth saved during the immediately preceding Tribulation. They will have been saved mainly as a result of the ministry of the 144,000 Jewish evangelists called forth by God to proclaim the “gospel of the kingdom” to the nations of the earth during the last three and one-half years of the Tribulation. These Gentiles will also be those who escaped the wrath of Antichrist as he sought their destruction, along with the destruction of Israel.

Satan’s final, climactic effort to thwart God’s plans and purposes, established in eternity past, “before the foundation of the world,” will be carried out through Antichrist. Satan, following his being cast out of the heavenly realm from which he presently reigns, will give to a man (the Antichrist, the beast — actually, his son [Genesis 3:15]) “his power, his throne, and great authority.” He will give to Antichrist that which he previously offered to Christ (cf. Luke 4:5-6; Revelation 13:2).

And through this man, seated upon his throne, Satan will do everything within his power to prevent a future manifestation of the kingdom of Christ. In this respect, he will turn his attention toward both the Sovereigns (God’s firstborn Sons, with his wrath vented particularly against Israel during the Tribulation) and those having anything to do with any of the Sovereigns (saved Gentiles befriending Israel during those days, destined to realize an inheritance in the kingdom as well), for man inheriting the kingdom will mean an end to Satan’s rule.

The book of Revelation, from chapter six through the opening verses in chapter nineteen, relates events that will occur on earth during the seven-year Tribulation. This portion of Scripture, though relating some events that will occur during the first three and one-half years of this period, is given over almost entirely to events beginning in the middle of the Tribulation and extending throughout the last three and one-half years, followed by the return of Christ at the end of the Tribulation. Consequently, this is the section of Scripture to which one must go in order to properly understand certain things about Christ’s judgment of the Gentiles on the basis of their activity during the Tribulation.

The most instructive portions of Scripture in this respect are Revelation chapters seven, twelve, and fourteen. These chapters deal with the 144,000 Jewish evangelists who will proclaim the gospel of the kingdom throughout the world during the Tribulation, with the innumerable multitude of Gentiles who will be saved as a result of their ministry, and with Satan’s efforts to prevent or hinder everything associated with their ministry.

(Ref. Bible One - Arlen Chitwood's Prophecy on Mount Olivet, Ch. 2 and Ch. 3, where events in Revelation 7; 12; 14 are discussed. Also, for a fuller discussion see A Woman, a Dragon, a Male Child, and The One Hundred Forty-four Thousand in this site.)

Satan and his angels, immediately following their being cast out of the heavens onto the earth near the middle of the Tribulation, will direct their attention toward Israel. The reason given in Scripture is because Israel, at that time, will be about to bring forth the 144,000 evangels (a first-fruit of the nation [Revelation 14:4]), who will carry the message of salvation and the coming kingdom to the Gentiles throughout the earth during the last half of the Tribulation; and Satan will seek to destroy the 144,000 as soon as they appear, seeking to prevent the proclamation of this message (Revelation 12:4).

His efforts though will be in vain. The 144,000, after they are brought forth, will be supernaturally removed from the earth to escape Satan’s wrath (this is the reason they are seen in heaven in Revelation 14:1-5) and shortly thereafter will be sent back to the earth to deliver their message during the last three and one-half years of the Tribulation (Revelation 12:5, 17).

Satan, immediately following the removal of the 144,000 into heaven, will then vent his wrath upon the nation of Israel. God though will supernaturally intervene and prepare (or will have already prepared) a place in “the wilderness [the mountainous terrain of the land of Israel]” for the Jewish people, to which a remnant will flee, where they will remain safe from Satan’s wrath for the last three and one-half years of the Tribulation (Revelation 12:13-16).

Elsewhere in the world, anti-Semitism will become rampant. Jews will come under the sentence of death, and conditions will deteriorate far beyond those seen in Europe during the years 1939-1945. Many Jews though, as in Europe during the World War II years, will survive this time. These are the ones who will be re-gathered “from the four winds, from one end of heaven to the other” by angels at the time Christ returns. And the shortening of the days of the Tribulation will occur first and foremost for these particular Jews (Matthew 24:22, 31).

The Israeli nation presently existing in the Middle East, from which the remnant fleeing into the mountainous terrain of the land will come (cf. Matthew 24:16; Revelation 12:6, 14), comprises only a part of world Jewry (about two-fifths). The majority of Jews reside outside the land today, and the majority will probably still be outside the land when Antichrist appears. This segment of Jewry will remain scattered throughout the world during the Tribulation, with those Jews presently in the land (approaching 6,000,000 today) being uprooted in the middle of the Tribulation and scattered out among them (save for the remnant which will escape to a specially prepared place in the land that God will have prepared for them).

And the 144,000 Jewish evangelists will proclaim their message to Gentiles throughout the world where Jews presently reside and where Jews in the land of Israel will be driven when Antichrist enters with his armies in the middle of the Tribulation (Matthew 24:14; Mark 13:10).

“Christ’s brethren” in Matthew 25:40, 45 are the Jewish people (Genesis 37:14, 16-17; 45:1-4); and the treatment extended to Christ’s brethren by Gentiles would evidently refer to treatment extended to Jews other than the remnant escaping into the mountainous terrain of the land of Israel. This remnant of Jews will be in a specially prepared place and be supernaturally protected by God Himself.

The situation for Jews scattered throughout the earth in that day can only be viewed as grave beyond description. They will be hunted, killed, and sold as slaves throughout the Gentile world (Isaiah 14:2; Joel 3:7; Matthew 24:9); and numerous saved Gentiles worldwide will befriend these Jews, along with befriending the 144,000 Jewish evangelists proclaiming the gospel of the kingdom.

The mark of the beast will be given during this period, and no one will be able to “buy or sell” apart from having received this mark. But those receiving the mark will find themselves under a far greater condemnation (Revelation 13:15-17; 14:9-12).

Two-thirds of the Jews throughout the earth will die during this time, along with an innumerable host of saved Gentiles (Zechariah 13:8; Revelation 7:9-17). Saved Gentiles befriending both saved and unsaved Jews being hunted and killed will undoubtedly find themselves in similar straits as well (e.g., note that which awaited those aiding Jews during WWII in Europe). This will be a time when matters surrounding saved people befriending Christ’s brethren will be quite different than they are today.

(According to present figures regarding the world’s Jewish population, about twice as many Jews will be slain in less than half the time as were slain in Europe by the Third Reich during the years 1939-1945 [they will be slain during the last three and one-half years of the Tribulation, but note a shortening of these days for the sake of the Jewish people (Matthew 24:22)].
The Third Reich had trouble disposing of 6,000,000 Jewish bodies over the space of about seven years, building giant crematoriums and burying others together in common, mass graves. Far more horrific conditions can only exist in this one realm alone during the last three and one-half years of the Tribulation.)

We’re really not given details concerning how Gentiles under the sentence of death who cannot purchase food or trade after any other fashion in the commercial world will be in a position to befriend Jewish people in similar straits. The prevalence of anti-Semitism during this period — placing Jews in an altogether different position than Gentiles — would possibly provide one explanation (ref. “Anti-Semitism,” in Bible One - Arlen Chitwood's Prophecy on Mount Olivet, Appendix 1 in this site).

For a segment of Jewry, the type of ministry that the 144,000 Jewish evangelists will have would possibly provide other thoughts surrounding the problems Gentiles will have befriending Jews in that day. These Jewish evangels will be in the public eye and have to travel about; and in the course of their travels they will have to acquire food and lodging, at times in unfamiliar surroundings.

They will be carrying on a ministry during extremely difficult times — times unlike anything ever seen in man’s 6,000-year history; and God will use saved Gentiles (saved as a result of the ministry of the Jewish evangels), occupying a different position relative to the public, to befriend, minister to, these Jews in order to insure the worldwide proclamation of their message.

One though does not need to understand all the details of the preceding matter. It falls our lot only to believe that which God has revealed. The facts as given clearly state that saved Gentiles will befriend, minister to, Jews during the Tribulation; other saved Gentiles though will not do so. And at the time of Christ’s return all of these Gentiles will be judged on the basis of their prior treatment of the Jewish people, with a view to an inheritance in the kingdom.

Genesis 12:3a states,

I will bless those who bless you, and I will curse him who curses you . . . .

And this statement concerning Abraham and his descendants through Isaac and Jacob, which God gave Abraham 4,000 years ago and, through His Spirit, moved Moses to record 3,500 years ago, sets forth the fundamental principle in Scripture that will govern the judgment of saved Gentiles coming out of the Tribulation.

They will be blessed because they had been a blessing to the Jewish people. And, further, it will be revealed to them that the treatment that they extended to “Christ’s brethren” was actually treatment extended to Christ Himself, for Christ, as well, is a descendant of Abraham. In this respect, Christ will say to saved Gentiles in that day,

“Inasmuch as you have done it to one of the least of these My brethren, you have done it to Me.”

This is a statement resting on an unchangeable principle that is no less true today than it will be in that coming day.

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Chapter 24

THOSE ON HIS LEFT HAND

Then He will also say to those on the left hand, “Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels:
for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink;
I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.”
Then they also will answer Him, saying, “Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?”
Then He will answer them, saying, “Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.”
And these will go away into everlasting punishment, but the righteous into eternal life. (Matthew 25:41-46)

Contrary to common, widespread interpretative views on Matthew 25:31-46, the only time Christ will deal with unsaved Gentiles when He returns to the earth — preceding His actual 1,000-year reign over the earth, with His co-heirs — will be when He treads the winepress at what is commonly called the battle of Armageddon. Christ’s judgment of Gentiles, as seen at the end of the Olivet Discourse, when He returns and sits on the throne of His Glory, will be with saved Gentiles alone, not with both saved and unsaved Gentiles.

And this judgment, as any other judgment at this time, will be with the kingdom in view. This judgment, as any of the other judgments, will have to do with either realizing an inheritance in the kingdom or being rejected for an inheritance in the kingdom. And the basis of this judgment will be the previous actions of those being judged, whether they ministered or didn’t minister to Christ’s brethren, the Jewish people, during the Tribulation.

Those having ministered to the Jewish people during the previous Tribulation will realize an inheritance in the kingdom; those who didn’t minister to the Jewish people during the previous Tribulation though will be turned away, rejected for an inheritance.

In this respect, the matter will be very similar to that which is seen in Christ’s previous dealings with Christians at His judgment seat, as seen in the four parables covering the Christian section of the Olivet Discourse (Matthew 24:40-25:30).

In the first of these four parables, one is received alongside, and another is turned away. And receiving alongside or being turned away is seen, in a subsequent parable, to be with a view to the kingdom that the Nobleman had gone away to receive (Luke 19:12).

The same thing is seen in the judgment of saved Gentiles. The ones on His right hand will be received in the same manner as seen in the previous parable (actually, all four previous parables, all covering different facets of the same thing) — received alongside; and the ones on His left hand will be turned away, as also seen in this parable (again, in all four parables).

Being received or being turned away in this manner has to do with the same thing previously seen in these parables. It has to do with an inheritance in the kingdom, which will be realized by some and not realized by others.

The Kingdom in View

Everything surrounding Christ’s return is seen having to do with the kingdom that He had gone away to receive. When Christ returns, between the time His feet touch the Mount of Olives and the time He and His co-heirs ascend the throne and reign (Zechariah 14:4, 9), numerous things, of necessity, will have to occur.

At the time Christ returns, Satan will still be in power, with Antichrist seated on His throne; an unconverted Israel, which Satan will still be seeking to destroy, will still be scattered among the nations; and the Gentiles, saved mainly as a result of the ministry of the 144,000 Jewish evangels, who survived the Tribulation, will still be scattered throughout the nations of the earth as well.

Christ will deal with Israel first, relative to conversion, repentance, and restoration to the land, as well as calling the nation before Him in Judgment; and everything will be with a view to the kingdom.

Then the incumbent powers must be removed from their positions, which is what is seen in Revelation 19:17-20:3 (allowing Christ and His co-heirs to take the scepter and reign). The beast and false prophet will be dealt with first (Revelation 19:20), the armies of the beast (led by the kings of the earth [Revelation 19:21]) will then be dealt with, and then Satan himself (which can only include his angels as well) will be dealt with (Revelation 20:1-3).

Christ will then deal with the saved Gentiles, both those surviving the Tribulation in Matthew 25:31-46 and those having been slain during the Tribulation (Revelation 7:9-17; 20:4-6); and His dealings with these Gentiles, as His dealings with the Jews, will be with a view to the kingdom.

In short, everything surrounding Christ’s return will have one thing at the forefront: the kingdom that He had gone away to receive.

Gentile nations, comprised of unsaved Gentiles surviving the judgments of the Tribulation, will enter into the Millennium and populate the millennial earth. And not only will they enter into this time in natural bodies, capable of procreation, but atmospheric conditions will once again be of a nature that man can, as in the antediluvian world of Noah’s day, live for hundreds of years, even for the entire duration of the Millennium, in a natural body (ref. Bible One - Arlen Chitwood's Prophecy on Mount Olivet, Ch. 9). Thus, the population of the earth, over time, can only increase, evidently dramatically.

(The common thought and teaching that only saved Gentiles will enter into the Millennium is based on a misunderstanding of Matthew 25:31-46, attempting to make this section of Scripture teach a judgment of all the Gentiles at the time of Christ’s return, both the saved and the unsaved.
This though is not what Matthew 25:31-46 or any other section of Scripture teaches. The millennial earth, at the very beginning, will evidently be populated by unsaved Gentiles, forming nations, occupying different geographical locations throughout the earth.)

Israel will be placed at the head of the nations here on earth, with the Jewish people realizing their calling. A converted Jewish nation will not only rule over the Gentile nations but will send the evangels out, worldwide, to reach the Gentiles with God’s message; and God will bless the nations through Israel (Genesis 12:1-3; Isaiah 43:7-11; Jonah 1:2ff).

(As the 144,000 of Revelation 7; 12; 14 began carrying God’s message to Gentiles worldwide during the last half of the Tribulation [forming a first-fruit of the nation], the entire nation will continue this task during the Millennium [forming the main harvest].)

Then, in the heavens, Christ and His co-heirs will rule the nations as well, which will evidently be through representatives here on earth. And this could possibly be accomplished through saved Gentiles, those seen on Christ’s right hand in Matthew 25:34-40, who realize an inheritance in the kingdom.

(The present kingdom under Satan is structured after the preceding fashion. Powerful angels in Satan’s kingdom rule from a heavenly sphere through men in corresponding positions of power here on earth [Daniel 10:12-20]. In this passage from Daniel, there is both a “prince of the kingdom of Persia” and “kings of Persia” [evidently lesser rulers under the prince] in the heavens, which would correspond to both the main ruler and lesser rulers under him who ruled over the Persian kingdom here on earth.
Governmental power and authority originates in the heavens — “Heaven rules [KJV: “the heavens do rule]” [Daniel 4:26b] — and progresses from rulers in the heavens through rulers on the earth. Governmental powers throughout the Gentile nations possess corresponding governmental powers in Satan’s kingdom in the heavens in this fashion. Powers in the heavens rule through these corresponding powers on the earth. Or, to turn that around, the powers on earth govern under these corresponding powers in the heavens.
This is the manner in which the government of the earth is presently structured, which is also the same manner in which the government of the earth — all of the Gentile nations — will be structured yet future, though under Christ and His co-heirs rather than Satan and his angels.
There is one exception to the preceding — the government of the nation of Israel, for Israel is” not reckoning itself among the nations” [Numbers 23:9]. Israel, though possessing a government of the same type, with powers in the heavens ruling through powers on earth [it must, for “the heavens do rule”], rules separate from powers in Satan’s kingdom. Israel’s ruling angel in this respect is Michael, separate from Satan’s kingdom [Daniel 10:21].
And, as previously noted, the coming kingdom of Christ can only be established after the same fashion, with Christ and His co-heirs ruling from heavenly places through corresponding powers among the nations here on earth. This though would be over the Gentile nations alone [note that overcoming Christians have been promised power over the nations, not over Israel (Revelation 2:26-27)].
The twelve apostles would seem to be the lone exception, having been promised power over the twelve tribes of Israel [Matthew 19:27-29]. And, since other rulers over Israel will be needed in the heavenly sphere of the kingdom, these positions may very well be filled by Old Testament saints who qualified to rule from the heavens prior to this part of the kingdom being taken from Israel [cf. Matthew 8:11-12; Luke 13:28-29; Hebrews 11:8-16].)

“Eternal Life” and “Everlasting Punishment”

There is a translation problem to begin with, and once this has been straightened out and the whole of the two parts of Matthew 25:31-46 are viewed together, along with being viewed in the light of related Scripture, particularly the larger context of the Olivet Discourse — comparing Scripture with Scripture — the matter becomes quite clear. In fact, when this is done, it becomes impossible to teach that which is almost universally taught in this passage (i.e., a judgment of both saved and unsaved individuals, with eternal verities in view [eternal life and/or eternal damnation]).

1) The Translation Problem

The translation problem lies in the words “eternal” and “everlasting” in Matthew 25:41, 46. In the English translation, “eternal life” is used relative to all those on Christ’s right hand, and “everlasting punishment” is used relative to all those on His left hand.

“Eternal” and “everlasting” in these verses are both translations of the Greek word aionion, which is the adjective form of the noun aion. Both words mean the same thing, which is a meaning other than “eternal,” though the words could be thought of in the sense of “eternal” if the context permits.

But this is not the case at all in Matthew 25:31-36. Contextually, in this section of Scripture, the word aionion could not possibly be understood as “eternal” or “everlasting.”

(Neither the Hebrew text of the Old Testament nor the Greek text of the New Testament contains a word for “eternal.” Olam is the word usually translated “eternal,” “everlasting,” or “perpetual” in English translations of the Old Testament; and aion [a noun] or aionios [the adjective form of aion] are the words translated “eternal” or “everlasting” in the New Testament [aidios, an older form of aionios, used only two times and meaning exactly the same as aionios, is the only exception (Romans 1:20 and Jude 1:6)].
Olam, aion, and aionios all have to do with “a long period of time,” which, if the context permits, can refer to “eternity” [e.g., the aionios God in Romans 16:26; cf. Psalm 136:1ff]. But the words standing alone, apart from a context, cannot be understood as “eternal.”
Context is the all-important factor to ascertain the length of time in view when these words are used.
Aion and aionios are usually thought of and used numerous times in the New Testament in the sense of “an age.” And a usage of this nature is even brought over into English. For example, the English word “aeon [or ‘eon’]” is derived from the Greek word aion.
The only way in which the Greek text can express “eternal” apart from textual considerations is by a use of aion in the plural [e.g., Luke 1:33; Hebrews 13:8, referring to “the ages,” i.e., ages without end, which would comprise eternity] or a double use of aion, in the plural and articular both times [e.g., Revelation 1:6; 4:9-10, referring to “the ages of the ages,” again, ages without end].
And the use of aionios in Matthew 25:41, 46, referring to an inverse of that seen in Matthew 25:34 [failing to realize an inheritance in the kingdom] can only be understood as “age-lasting.” It can only be understood as referring to the outcome of a judgment of unfaithful saved Gentiles coming out of the Tribulation.
A judgment of the unsaved, with eternal verities in view, could not possibly be the subject at hand in Matthew 25:41, 46. First, the context will not permit such an understanding of these verses; and second, inheritance in the kingdom, contextually in view, would limit this judgment to the saved alone. Note Romans 8:17: “And if children, then heirs . . . .”
“Sheep” and “goats” (Matthew 25:32-33), can only be understood contextually as a metaphorical way of describing two classes of saved individuals, similar to the parable of the wheat and the tares in Matthew 13:24-30. The unsaved and eternal verities simply cannot be in view in either passage. Rather, in both passages, only the saved, with a view to an inheritance or non-inheritance in the kingdom, can be in view.)

2) The Complete Text Itself

The problem seen with the common, erroneous interpretation of Matthew 25:31-46 when viewing the complete text has been alluded to in the previous data concerning aion and aionios. That which is seen in this section of the Olivet Discourse is a judgment of saved Gentiles at the time Christ returns, with the kingdom in view. Yet, the translation, “eternal” in connection with those on Christ’s right hand and “everlasting” in connection with those on His left hand, completely removes matters from the issue at hand.

(The kingdom in view throughout the Olivet Discourse is the coming 1,000-year reign over the earth, when Christ and His co-heirs will sit on the throne as seen in Revelation 3:21, “My throne [Christ’s throne],” and rule over the present earth.
The kingdom as it will exist beyond that time — after the destruction of the present heavens and earth [the heavens associated with the earth, not the universe as a whole] and a new heavens and new earth have been brought into existence, with power emanating from “the throne of God and of the Lamb” [2 Peter 3:10ff; Revelation 22:1, 3] — is another matter.
The kingdom in view when Christ and His co-heirs reign over the earth from “My throne” has to do with the government of this present earth and will last for 1,000 years. This is the kingdom in view throughout all three sections of the Olivet Discourse, with the overcomer’s promises in Revelation 2; 3 having to do with this 1,000-year kingdom alone.
And, to enlarge upon the preceding, this is the kingdom in view anyplace in Scripture — Old Testament or New Testament — where promises have been made to Israel or to Christians regarding the kingdom. All distinctions for faithfulness and unfaithfulness — whether relative to Jews, Christians, or Gentiles — have to do with this 1,000-year period alone, not with the eternal ages.
The kingdom in view beyond the Millennium has to do with the new heavens, the new earth, and with power emanating from “the throne of God and of the Lamb” [which can only be universal in nature]; and this continuing facet of the kingdom will be eternal in length.
Refer to Bible One - Arlen Chitwood's Prophecy on Mount Olivet, Conclusion for additional details on the preceding.)

The translation in the English text in Matthew 25:34, 46 has made “inherit the kingdom” (Matthew 25:34) synonymous with “eternal life” (Matthew 25:46) for those on Christ’s right hand, which cannot be true at all. Realizing an inheritance in the kingdom can only be equated with “life for the age,” never with eternal life, which is exactly how the Greek word aionios, used with “life,” should, contextually, be translated and understood.

And, in like fashion, contextually, “everlasting punishment” should be properly translated “age-lasting punishment.” That which those on Christ’s left hand receive would be the antithesis of that which the ones on His right hand receive. Instead of realizing an inheritance in the kingdom, they would be rejected for this inheritance; and, instead of possessing life for the age, they would realize the opposite, expressed in a slightly different way in verse forty-one — “Depart from Me, you cursed, into the everlasting [aionios, ‘age-lasting’] fire . . . .”

3) Comparing Scripture with Scripture

To understand that which is meant by “age-lasting fire,” one of the best places to begin is with the overcomer’s promises in Revelation 2; 3 and see the same thing befalling non-overcoming Christians (also seen in a different fashion in the four parables in the Christian section of the Olivet Discourse). And this can be seen in the second of the overcomer’s promises, in the message to the Christians in the church in Smyrna, in Revelation 2:11b:

. . . He who overcomes shall not be hurt by the second death.

Not being hurt or being hurt by the second death is in connection with overcoming or not overcoming. The promise that the one overcoming will not be hurt by the second death in Revelation 2:11 clearly portends the opposite for the non-overcomer. That is, the overcoming Christian will not be hurt by the second death, but the non-overcoming Christian will be hurt by the second death. And the whole of the matter is in relation to realizing or not realizing an inheritance in the kingdom, not with eternal life.

The expression, “the second death,” appears three times in Revelation chapters twenty and twenty-one (Revelation 20:6, 14; 21:8), where it is used in connection with judgments of both the saved and the unsaved and where it is, as well, associated with “the lake of fire” in connection with the judgments of both the saved and the unsaved.

And in the light of Revelation 20:4-6; 21:7-8, which deal with the saved in connection with overcoming or being overcome, referencing the second death, Revelation 2:11 can mean only one thing:

Overcoming Christians, as stated in Revelation 2:11, are not going to be “hurt by the second death.” But the inverse of that has to be equally true as well, for the promise carries a clearly implied warning. Non-overcoming Christians are going to be “hurt by the second death,” defined in Scripture as having “their part in the lake which burns with fire and brimstone, which is the second death” (Revelation 21:8b).

“Fire” in Scripture is associated with the judgment of the saved as well as the judgment of the unsaved. And though the Christians’ works will be tried “by [‘in’] fire” at the judgment seat, this is not synonymous with Christians having a part in “their part in the lake which burns with fire and brimstone, which is the second death.”

Rather, at this judgment, Christians will be shown to have either overcome or to have been overcome, with the carrying out of decisions and determinations made at the judgment seat occurring at a time following these events. And it will be at this time, following judgment, that non-overcoming Christians will be “hurt by the second death,” which is associated with the lake of fire.

(Note in the judgment of the unsaved in Revelation 20:11-15 that the second death and the lake of fire enter into the matter only following judgment. The second death and the lake of fire come into view only following decisions and determinations pertaining to the judgment of the unsaved.
And it will be the same for the saved preceding this time. They will first be judged. Only then, only following the decisions and determinations pertaining to their judgment, does the second death and the lake of fire come into view.)

A) THE OVERCOMER’S PROMISES

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 the ones who will have successfully run the race of the faith; they are the ones who will have conquered the numerous encountered obstacles along the way.

There are seven different overcomer’s promises in Revelation 2; 3, and each promise is millennial in its scope of fulfillment. That is, these promises will be realized by overcoming Christians, or they will fail to be realized by Christians who have been overcome, during the 1,000-year reign of Christ after Christians have had their works tried “by [‘in’] fire” at the judgment seat.

(There can be no such thing as Christians being hurt by the second death beyond the Millennium, for Revelation 21:4 plainly declares that there will be no more death during this time. Former things of this nature will have passed away.
Nor can the Son invite Christians to sit on “My throne” [the seventh and last overcomer’s promise; Revelation 3:21] beyond the Millennium, for He will not be seated on this throne at that time. Instead He will be seated with His Father on “the throne of God and of the Lamb” [Revelation 22:1, 3].
During the Millennium, regal power over the earth will emanate from the Son’s throne above the present earth. But during the ages beyond, regal power over the universe will emanate from the throne of God and of the Lamb on the new earth.)

Christians have been saved with a view to being overcomers and bringing forth fruit. This matter comprises the very heart of the message that is to be proclaimed to Christians throughout the dispensation. Israel has been set aside during this time, and God is calling out another people — a separate and distinct people — “for His name,” taken mainly from among the Gentiles (Acts 15:14).

Those whom God is presently dealing with 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, to Christians, the privilege of overcoming and bringing forth fruit, with a view to their occupying positions as joint-heirs with His Son in the heavenly sphere of the coming kingdom.

God has set aside an entire dispensation for this purpose, and 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, straw.”

The overcomers will, at that time, inherit the promised blessings of Revelation 2; 3; but those shown to have been overcome will be denied these blessings. This is the subject matter dealt with in the opening three chapters of the book of Revelation.

B) BEING HURT OF THE SECOND DEATH

That which is in view concerning a non-overcoming Christian one day being hurt of the second death following decisions and determinations at the judgment seat, as previously seen, is explained later in this same book. The second death for the non-overcomer is having a “part in the lake which burns with fire and brimstone” (Revelation 21:8); and having a part in the lake of fire is explained by and through God’s dealings with the unsaved in the previous chapter as being “cast into the lake of fire” (Revelation 20:15).

And seeing individuals cast into “the furnace of fire” in Matthew 13:42, 50 is simply another way of expressing the same thing.

(The parables in Matthew 13 deal with the Kingdom of the Heavens and fruit bearing, not with eternal salvation. Thus, the subject matter has to do with the saved, not with the unsaved.
Further, in Matthew 13:1, Christ going out of “the house” [a reference to Israel] and down by “the seaside” [a reference to the Gentiles], the one new man “in Christ” [about to be brought into existence at the time these parables were given] is seen throughout the first four parables. In this respect, those gathered out of Christ’s kingdom, which “offend” and “practice lawlessness,” who are cast into a furnace of fire, can only be identified as saved individuals.
Also, this casting into a furnace of fire in Matthew 13:42, 50 occurs before the Millennium. The unsaved cast into the lake of fire in Revelation 20:15 occurs following the Millennium. They are not the same.)

But is the second death, being cast into the lake of fire, something that will be carried out in a literal sense? Or, is Scripture dealing with metaphors at this point? And, if the latter, what about the unsaved being cast into the lake of fire at the end of the Millennium, in Revelation 20:11-15?

If one is literal, would not the other have to be literal as well? Or, if one is metaphorical, would not the other have to be metaphorical as well?

C) ALLOWING SCRIPTURE TO INTERPRET SCRIPTURE

In John 15:6 and Hebrews 6:8, saved individuals are spoken of in a metaphorical sense, where a burning with fire is referenced. And the context both places has to do with either bearing fruit or not bearing fruit, which is exactly the same thing that is seen in the Matthew 13 parables. Or, as the matter is expressed in Revelation 2; 3, it has to do with either overcoming or being overcome.

And the negative side of the matter is expressed at least two other ways in Scripture — being cast into Gehenna (a reference to the place of refuse outside the city walls of Jerusalem at this time; Matthew 5:22, 29-30; 23:15, 33) or being cast into outer darkness (Matthew 8:12; 22:13; 25:30).

Overcoming or not overcoming and being unhurt or being hurt by the second death in Revelation 2:11 is expressed a slightly different way in Romans 8:13:

For if you [a reference to ‘brethren’ in Romans 8:12] live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.

Whether Gehenna or outer darkness in Matthew, a burning with fire in John and Hebrews, being cast into a furnace or lake of fire in Matthew and Revelation, or suffering death or being hurt by the second death in Romans and Revelation, different facets of exactly the same thing are in view.

All of these are used in contexts showing that they have to do with saved people in relation to fruit bearing and the kingdom.

By comparing Scripture with Scripture, it is plain that these are simply different ways of expressing the same thing. And since a literal casting into outer darkness, Gehenna, or a furnace or lake of fire could not possibly be in view (for these different places could not possibly be looked upon as referring to the same place in a literal sense), it is evident that metaphors are being used throughout.

But relative to the unsaved and the lake of fire, this is simply not expressed other ways in Scripture as it is with the saved, leaving no room for any thought other than understanding the matter as literal, not metaphorical.

Aside from the preceding, it is clear that all Christians, faithful and unfaithful alike, will be in the kingdom. This is seen in the type in Genesis 18; 19. Both Abraham and Lot, in the final analysis, are seen on the mount (a “mountain” in Scripture signifies a kingdom). But note the stark difference in the place that each occupied.

Abraham stood before the Lord, where he had always stood (Genesis 18:22; 19:27). Lot though found himself in a place separate from the Lord, in a place where he also had always stood (Genesis 19:1, 30).

“Everlasting [‘Age-Lasting’] Fire”

Then He will also say to those on the left hand, “Depart from Me, you cursed, into the everlasting [age-lasting] fire, prepared for the devil and his angels. (Matthew 25:41)

As has been shown, similar verses to the preceding are used different places in the New Testament relative to non-overcoming Christians. And, with this in mind, understanding how these verses are used, the matter concerning how that which is stated in Matthew 25:41 relative to those on Christ’s left hand is to be understood should be evident without further comment.

(Why does Scripture associate non-overcoming Christians with the lake of fire in relation to Christ’s millennial reign, in the manner previously seen [which would be the same for those on Christ’s left hand in Matthew 25:41]? The answer would be the same as the reason why Scripture associates the unsaved with the lake of fire throughout the endless ages of eternity, following the Millennium.
The lake of fire was not prepared for man. Rather, it was prepared “for the devil and his angels” [Matthew 25:41]. It was prepared for those who had rejected God’s supreme power and authority, as Satan sought to acquire power and authority above that which had been delegated [Isaiah 14:13-14]. Thus, in this respect, the lake of fire is connected with regality.
And man, created to replace Satan and his angels, finds his connection with the lake of fire on exactly the same basis. Saved man, ignoring the very reason for his salvation [which is regal], will find himself associated with the lake of fire during the Millennium [an association connected with all that the existence of the lake of fire implies]. And unsaved man, ignoring salvation and the reason for man’s creation [which, again, is regal], will find himself associated with the lake of fire throughout the endless ages following the Millennium [an association connected with all that the existence of the lake of fire implies].)

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Bible One - Arlen Chitwood's Prophecy on Mount Olivet, Ch. 23 Right Hand

Bible One - Arlen Chitwood's Prophecy on Mount Olivet, Ch. 24 Left Hand

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The following four Word Documents, which are SAFE to open and print, may be of interest:

METAPHORS.docx, Satan Rules the Earth, Excerpt from Arlen Chitwood's So Great Salvation, Heirs of Salvation.docx, Satan, Great Enemy of Christian Life excerpted from Arlen Chitwood's Judgment Seat of Christ, Ch. 4.docx and Satan's Kingdom to Christ's Kingdom, God's Transition of, Excerpts from Arlen Chitwood's Commentaries.docx.

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It is the continuing story of Abraham’s tent, with its occupants. There was evidently peace in the tent as long as Ishmael was in the tent alone, for fourteen years. But once Isaac was born, the trouble began; and it has continued, unabated, for 4,000 years (Genesis 21:1ff). The descendants of Ishmael and the descendants of Isaac, during Man’s Day, simply CANNOT peacefully co-exist together.

Nor are they supposed to do so. God’s promises to Abraham are in view, and the son of the bondwoman has no part with the son of the freewoman in these promises. Rather, he is to be cast out (Genesis 21:8-12), though this awaits God taking care of matters at the time of His Son’s return.

THE END SEEN FROM THE BEGINNING
Lessons from 4,000 Years ago, Unheeded today
By Arlen Chitwood of Lamp Broadcast

“Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.
And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing. I pray thee, go in unto my maid: it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai” (Genesis 16:1-2).
“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” (Isaiah 46:9-10).

God sees the end from the beginning, and He has structured His 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…” (Genesis 1:1a); “In [the] beginning was the Word…” (John 1:1a).

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 (Genesis 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 two different ways (“types” in Genesis, “signs” in John [cf. Hebrews 1:1-2]). 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.

The remainder of this article, seeing God reveal the end from the beginning, has to do with 4,000 years of human history, with the seed of Abraham at the beginning point (the birth of Ishmael and Isaac) and the seed of Abraham today (the descendants of Ishmael and Isaac 4,000 years later).

And, as will be shown concerning the matter, God reveals the end from the beginning (revealed during Abraham’s day at the time of and following the birth of both Ishmael and Isaac).

Then, as will also be shown, man, relative to the whole of the matter, too often does two things:

1) Fails to learn from history, repeating the same mistakes.
2) And, if he can foul things up, he probably will.

God’s Way, Man’s Way

God has an affinity for ALWAYS doing things a particular way. God uses unchanging patterns which He Himself established. He uses numbers, metaphors, types, signs, parables, etc. And the manner in which He uses each is not only consistent but fraught with significance and meaning, with each just as much a part of God’s revealed Word as any other part of the Word, revealed after any fashion.

Then, God’s complete word picture of that which He has revealed to man concerning His plans and purposes can be seen ONLY ONE WAY. This complete picture, exactly as God gave it, can be seen ONLY through taking all the different parts which God gave at different times and ways and putting all of them together in a proper manner, in exact keeping with how God has structured His Word.

Now, with the preceding in mind, note the previously referenced account in the Word pertaining to Abraham and his seed.

Four thousand years ago God called Abraham out of Ur of the Chaldees, making certain promises to him concerning a seed and a land. Abraham was to have an offspring, and through this individual God would bring forth a nation which would be established in the land to which Abraham has been called, the land of Canaan. And through this nation all the other nations of the earth would be blessed (Genesis 12:1-3).

Once in the land to which He had been called, following a trip to Egypt and then back to the land, the years began to pass without God fulfilling His promise concerning a seed. Throughout this time, ten years in the land, Sarah remained barren (Genesis 16:1-3).

Sarah, realizing her apparent inability to bear children, approached Abraham with a plan to help God fulfill His promise concerning Abraham having a seed to continue his lineage. Abraham, with Sarah’s blessing, would go in unto Sarah’s Egyptian handmaid (possibly previously acquired while in Egypt), have a child by Hagar, and God’s promises could then be fulfilled through this child. And this is what Abraham did, resulting in the birth of Ishmael.

Abraham was eighty-six years old when Ishmael was born, and this is followed by thirteen silent years in Scripture (Genesis 16:16-17:1).

Then, when Abraham was ninety-nine years old, God reappeared to him and revealed that the time had arrived for His promise from years earlier to be fulfilled.

God revealed to Abraham that about this time during the following year Sarah would bear him a son, whose name was to be called “Isaac.” And all which God had previously promised to Abraham would be fulfilled through this son.

Then, beyond that, this would be a miraculous birth. Sarah was beyond the age of childbearing. Everything about this birth would be of the Lord’s doings, not man’s (Genesis 17:1ff; 18:1ff; 21:1ff).

But the birth of Isaac, though fulfilling God’s promise concerning a seed, was far from the end of the matter. Fifteen years earlier Abraham and Sarah had tried to help God fulfill His promise by turning to Egypt for help (to Hagar, an Egyptian). And Scripture is quite clear about those who go down to Egypt for help (Isaiah 31:1), a statement which could only be intensified in Abraham and Sarah’s case, for they were trying to help God fulfill His promise through that of Egyptian origin, i.e., through that of the world (cf. I Samuel 15:9-28).

And the preceding is the clear reason why today, 4,000 years later, the Middle East is aflame. The descendants of Abraham, the Jewish people, have done exactly the same thing that Abraham and Sarah did by going to Hagar. And the descendants of Abraham through Hagar — the Ishmaelites — not only fill the Middle East today but are the bitter enemies of the descendants of Isaac.

In one respect, it is the continuing story of Abraham’s tent, with its occupants. There was evidently peace in the tent as long as Ishmael was in the tent alone, for fourteen years. But once Isaac was born, the trouble began; and it has continued, unabated, for 4,000 years (Genesis 21:1ff). The descendants of Ishmael and the descendants of Isaac, during Man’s Day, simply CANNOT peacefully co-exist together.

The Continuing Problem

In the meantime, the problem continues, with no one being able to do anything about it (Hosea 5:13-14). But to foster the problem, a corresponding and an inseparable problem exists; and, this problem, as previously stated, is one paralleling Abraham and Sarah going to Hagar, causing the problem.

As Abraham and Sarah sought to help God fulfill His promise concerning a seed, the descendants of Abraham, in modern times, relative to God’s promises concerning the Jewish people and the land covenanted to Abraham, Isaac, and Jacob, have done EXACTLY THE SAME THING. They have taken it upon themselves to help God fulfill His promises, and they have done this through the arm of flesh, which is going to Egypt for help.

And, beyond the preceding, over the intervening years, the Jewish people have done this with the blessing and help of numerous Christian leaders — who have misled the masses — believing and teaching, COMPLETELY CONTRARY TO SCRIPTURE, that this is a work of God.

World War II, with 6,000,000 Jews slain through the Third Reich’s attempt to produce a Jew-free Europe, produced the catalyst for that which occurred three years later — the existence, after almost 2,000 years in the diaspora, of a recognized Jewish State in the land of Israel (the Nation of Israel today).

The nation was small at first, but over almost seven decades since that time, Jewish people from all nations have streamed into Israel. And today some 6,000,000 Jews, about two-fifths of the world’s Jewish population, dwell in that land.

So, what can possibly be wrong with the preceding, and how can this be likened to Abraham and Sarah trying to help God fulfill His promise concerning a seed?

The answer is very simple. God drove the Jewish people out among the nations to effect repentance through Gentile persecution. And God has promised that He would one day regather His people back to a healed land, with the promises in the Abrahamic Covenant being fulfilled.

But this would occur ONLY AFTER His purpose for driving His people out among the nations had been fulfilled. This would occur ONLY FOLLOWING repentance on the part of the Jewish people out among the nations.

Then beyond the preceding, Scripture is quite clear that repentance will be brought to pass ONLY through Gentile persecution during the coming “time of Jacob’s trouble” (Jeremiah 30:7-9), with the Jewish people’s restoration and a healing of their land occurring ONLY FOLLOWING MESSIAH’S RETURN, following “the time of Jacob’s trouble” (Leviticus 26:38-42; Matthew 24:29-31).

But note what has occurred. The Jewish people have risen up, sought to emancipate themselves apart from either repentance or their Messiah, and return to their land — an unhealed people in an unhealed land.

In essence, they have done exactly the same thing which Abraham and Sarah sought to do — HELP GOD FULFILL HIS PROMISE.

In history, this type thing resulted in 4,000 years of trouble, arriving at where matters exist today — the Middle East aflame because of the presence of the Ishmaelite nations on the one hand (a people who are not even supposed to be there, but are there because of Abraham and Sarah’s actions) and the presence of a Jewish nation in their midst (which is not even supposed to be there either, but is there because of a man-made Zionism).

Solution to the Problem

But God is about to take care of matters, exactly as He did during Abraham’s day. As the time for Isaac’s birth had not arrived when Ishmael was born, the time for Israel’s return to her land had not arrived when statehood was declared May 14, 1948.

During the coming “time of Jacob’s trouble,” God is going to allow the man of sin to uproot the Jewish people, destroy their cities, their land, slay a tenth of those in the land in the process, and either lead captive or drive the remainder back out among the nations (Isaiah 6:9-13; Joel 3:6; Luke 21:20-24). And there, out among the nations with the remainder of world Jewry, exactly as God had previously decreed, He will then deal with them relative to repentance.

That is what’s in store for the Jewish people in the very near future. And, as seen in the long-reaching effects of Abraham and Sarah’s attempts to circumnavigate God’s plans and purposes, so will it be in Israel’s present attempts to circumnavigate God’s plans and purposes. Scripture, several places, speaks of the furnace during that day being heated sevenfold (Leviticus 26:18-31; Daniel 3:17-25; Matthew 12:43-45).

Then, the future for Israel following this time is as bright as God’s promises. God Himself, personally, will bring matters to pass, through a Divine work, in His way and time, not through man’s efforts, in his way and time.

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God’s Remedy for Spiritual Immaturity
By Charles Strong of Bible One

(This document centers on Jesus the Christ (lit. “Messiah”) and the entire tripartite redemptive plan of God for mankind, a key aspect of which is largely absent throughout Christendom today. It is replete with an abundance of scriptural references which can serve as a suitable Bible study lesson plan for any Christian Bible study class.
The underlining of specific words in passages of Scripture is for emphasis)

God’s inspired (living) Word emphasizes the necessity for continuous spiritual growth in both the understanding of and implementation of God’s will and purpose for mankind. No Christian is exempt from this mandate, as seen in the following passages of Scripture:

I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. (Romans 12:1-2)
Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature. (1 Corinthians 14:20)
Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7:1)
That the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints. (Ephesians 1:17-18)
For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height — to know the love of Christ that passes knowledge; that you may be filled with all the fullness of God. (Ephesians 3:14-19)
And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers [lit. pastor-teachers], for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge [epignosis - full-knowledge] of the Son of God, to a perfect [lit. full-grown, mature] man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting. (Ephesians 4:11-14)
Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus. Therefore let us, as many as are mature, have this mind . . . . (Philippians 3:13-15a)
For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; strengthened with all might, according to His glorious power, for all patience and longsuffering with joy. (Colossians 1:9-11)
As you have therefore received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving. (Colossians 2:6-7)
Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God . . . For this is the will of God, your sanctification . . . that each of you should know how to possess his own vessel in sanctification and honor . . . For God did not call us to uncleanness, but in holiness. (1 Thessalonians 4:1, 3-4, 7 [3a])
Who desires all men to be saved and to come to the knowledge [epignosis – full knowledge] of the truth. (1 Timothy 2:4)
Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity. Till I come, give attention to reading, to exhortation, to doctrine. . . . Meditate on these things; give yourself entirely to them, that your progress may be evident to all. Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you. (1 Timothy 4:12-13, 15-16)
Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the Word of truth. (2 Timothy 2:15)
But you must continue in the things that you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God [lit. God-breathed], and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work. (2 Timothy 3:14-17)
Therefore we must give the more earnest heed to the things we have heard, lest we drift away. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him. (Hebrews 2:1-3)
For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the Word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:12-14)
Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the Word, that you may grow thereby . . . you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. (1 Peter 2:1-2, 5)
Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless . . . but grow in the grace and knowledge of our Lord and Savior Jesus Christ. (2 Peter 3:14, 18a)

A person enters the family of God through spirit-salvation, otherwise known as the “new birth” or the “birth from above,” which is apprehended by a one-time decision in which he accepts solely by faith God’s grace-gift of eternal salvation (Ephesians 2:8-9), which is based entirely upon the vicarious (substitutionary) penalty-payment made by Jesus Christ on the Cross of Calvary (Isaiah 53:6; Galatians 3:13; 2 Corinthians 5:21; 1 Peter 2:24) — a transaction that is irrevocable by either God or man (John 6:37; 10:27-28; 2 Corinthians 1:22; 5:5; Ephesians 1:13-14). This expression of the will, a non-meritorious act God requires man to execute for personal eternal redemption, is most succinctly stated by Paul and Silas to the Philippian jailer’s inquiry (“Sirs, what must I do to be saved?”), which was “Believe on the Lord Jesus Christ, and you will be saved “ (Acts 16:30-31; see also John 1:12; Acts 10:43).

At this discretionary junction, when a person who is “dead in trespasses and sins” is made spiritually “alive” (Ephesians 2:1), he enters the family of God as a spiritual infant, a child who experientially knows almost nothing of God’s Word. And this is due to the fact that before his spiritual birth, “the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they [the things of the Spirit] are spiritually discerned” (1 Corinthians 2:14). This fact argues forcefully against what some evangelicals promote as “Lordship Salvation,” which is the dual requirement to “make Christ Lord of one’s life” in addition to “believing in Him” in order to obtain eternal life. Upon being born from above, the infantile Christian does not know what it means for Christ to be Lord of his life and he has no concept of the path to this lofty goal. Making Christ “Lord of one’s life,” unlike the instantaneous act of spiritual birth, is a continuous and progressive process of sanctification (being set-apart) that will dominate the Christian throughout his entire temporal life should he choose to engage in it.

The venture down the pathway of sanctification is classified in Scripture as soul-salvation (Matthew 10:39; 16:25; 16:24-27; Mark 8:35; Luke 9:24; 17:33; John 12:25 [“life” and “soul” are used interchangeably in the New Testament, both stemming from the same Greek word, psuche]; Hebrews 10:39; James 1:21; 1 Peter 1:9), which is separate from spirit-salvation (John 3:6-7), a distinction made by the Holy Spirit (the Greek words for “spirit” and “soul” are never used interchangeably) as this is necessary regarding the tripartite nature of man (1 Thessalonians 5:23; Hebrews 4:12).

Spirit-salvation is eternal in scope and is based solely on the work of Christ on the Cross and which can never be lost; whereas soul-salvation is strictly millennial in scope, is based solely upon a Christian’s perseverance (faithfulness) in faith-based works during his Christian life, and is a salvation that can be lost through neglect (Hebrews 2:3), which is the subject of the various warning passages in the book of Hebrews. And whereas spirit-salvation is determined and settled by the person’s decision of faith in Christ during temporal life, his soul-salvation is determined by issues and determinations (based upon his works) made at the Judgment Seat of Christ subsequent to his temporal life (Matthew 16:24-27; 1 Corinthians 3:11-15; 2 Corinthians 5:10-11a; Romans 2:3-11; 14:10; Galatians 6:7; Colossians 3:24-25; Hebrews 10:23-31; Revelation 2; 3; 22:12) and which is then extended throughout the Messianic Era, the millennial reign of Christ over Earth.

(For a comprehensive comparison of spirit-salvation to soul-salvation the following two books by Arlen L. Chitwood are recommended: Salvation of the Soul in this site, and Bible One - Arlen Chitwood's Salvation by Grace through Faith. Another excellent book on the subjects is Bible One - Gary Whipple's Beyond the Rapture.)

A Christian’s soul-salvation is directly proportional to his spiritual growth, that is, it is directly related to his spiritual maturity. The first cannot be achieved without the second. Spiritual maturity is absolutely essential if the Christian is to please God in this life, to obtain his soul’s salvation at the Judgment Seat of Christ, to be part of the Bride of Christ.

(As in the type, the bride of the First Adam was taken from his body [Genesis 2:21-23] , so it will be in the antitype, the bride of the Second Adam will be taken from His body [Romans 5:14b; 1 Corinthian 15:45-49; Philippians 3:11], and to ultimately rule and reign with Christ as His wife and consort queen during the coming Messianic Era [2 Timothy 2:12; Revelation 19:7-8; 20:4-6])

But sadly, if one will understand and accept the lessons of the parables relayed by Christ, as recorded in Matthew 13, which pertain to the “mysteries of the kingdom” (Matthew 13:11), i.e., the acquisition of the “word of the kingdom” (Matthew 13:19) doctrine from then until now; it will become apparent to him that spiritual maturity will not be the norm during the last days of the Church dispensation.

(It should be noted that there is a distinct difference between gnosis [knowledge] and epignosis [full or mature knowledge] of the Word [Ephesians 1:7; 4:13; Colossians 1:9-10; 2:2; 1 Timothy 2:14; 2 Timothy 2:25; 3:7; Titus 1:1; Hebrews 10:26; 2 Peter 1:2-3]. The former applies to a fragmentary understanding of it; the latter to a clear and mature [comprehensive] understanding of it. The former relates to the “milk” [elementary] doctrines; the latter to the “meat” [advanced] doctrines [Hebrews 5:12-6:2]. The former speaks to spirit-salvation; the latter to soul-salvation, which involves an understanding of God’s comprehensive program of redemption pertaining to the purpose and future of man — the “word of the kingdom.”)

An understanding of this key doctrine of God’s Word, i.e., the “word of the kingdom,” is nearly non-existent in Christendom today. And because of this, most Christians lack the additional motivation that always accompanies this truth, which can be most efficacious toward the achievement of more advanced stages of spiritual growth. Indeed, to come to an understanding of the “word of the kingdom” normally reflects a plateau of doctrinal awareness that is associated with proper advancement along the spiritual path of maturity.

The question is, as is reflected in the title to this study, what is God’s remedy for spiritual immaturity? And to this writer the answer is summed up in the following passage of Scripture:

Therefore, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking to Jesus, the Author and Finisher of our faith [lit. the faith], who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. (Hebrews 12:1-2)

The key to spiritual growth (maturity) is encompassed in the words, “looking to Jesus, the Author (lit. Originator) and Finisher (lit. Perfecter) of our faith.” For it is only as we look to Christ are we able to “lay aside every weight, and the sin that so easily ensnares us,” permitting us to “run with endurance the race that is set before us.” The apostle Paul says it in similar fashion:

But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts. (Romans 13:14)
My little children, for whom I labor in birth again until Christ is formed in you. (Galatians 4:19)
As you have therefore received Christ Jesus the Lord, so walk in Him. (Colossians 2:6)

Quite clearly, Christianity is all about Christ. He was the instrumental Person of the Trinity who created man, the very objects to which Christianity encompasses (Genesis 1:2b; Psalm 33:16; John 1:1-3, 10, 14; Ephesians 3:9; Colossians 1:16; Hebrews 1:2). Christ was the One in whom God the Father expressed and continues to express His pleasure (Isaiah 42:1; Matthew 3:17; 12:18; 17:5; Mark 1:11; 2 Peter 1:17). Christ alone became sin for us that we may become the righteousness of God in Him (2 Corinthians 5:21). The Holy Spirit never focuses His attention upon Himself; the Holy Spirit will only testify of and glorify Christ (John 14:26; 15:26; 16:13-14). And it is Christ alone by whom Christians will be judged; and, upon passing this judgment will rule and reign with Christ as His Bride and consort queen during the coming Messianic Era (2 Timothy 2:12; Revelation 20:4-6).

Yet there is extensive and pervasive efforts throughout Christendom, particularly in so-called evangelical circles, that would have the believer in Christ look elsewhere for spiritual growth, to the Holy Spirit, to emotional gyrations, to the local church, to self-effort in the adoption of a system of taboos (do’s and don’t), which is nothing more than legalism, all of which eventually leads to a state of pride and a certain “falling away” from true spiritual growth. Indeed, while it is popular for Christians (and non-Christians) to proclaim the name of God in realms of religion, secularism, and politics; the name of Jesus Christ is often taboo, to be avoided as one would a plague.

Yet, in all matters of this life, it is Jesus Christ alone to whom the child of God must look if spiritual growth to maturity is to be achieved. A Christian should avoid following a litany of rules prescribed by a religious organization or seeking what many incorrectly believe to be a “second act of grace,” i.e. the baptism of the Holy Spirit (in accordance with Scripture, this takes place at a person’s “birth from above,” when the Spirit baptizes [immerses] the believer into the Body of Christ in addition to indwelling and sealing the believer, a one-time transaction never to be repeated or reversed [John 7:39; 14:16, 17; Romans 5:5; 8:9, 15; 1 Corinthians 1:22; 3:16; 6:19; 12:13; 2 Corinthians 6:16; Galatians 3:28; 4:6; Ephesians 1:13-14; 2:21-22; 4:30; 1 John 3:24]). Instead, he is instructed to look to and walk in Christ until Christ is formed within him.

So how does the Christian look to Christ? There is only one way. Since there is a unique and definite link between Jesus Christ, the living Word of God, and the written (God-breathed) Word of God (the One reflecting the Other), the Christian is to immerse himself in the “implanted Word,” which will transform him progressively to spiritual maturity and the eventual salvation of his soul. In fact, a comparison between the companion passages of Ephesians 5:18-20 and Colossians 3:16 confirms that a Christian is “filled [controlled] with the Spirit” when “the Word of Christ dwells in him richly.”

Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted Word, which is able to save your souls. (James 1:21)
All Scripture is given by inspiration of God (lit. God-breathed), and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete [mature], thoroughly equipped for every good work. (2 Timothy 3:16-17)
And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. (Romans 12:2)

The following (indented) exegetical discussion of Romans 12:2, taken from Salvation of the Soul BOOK, in this site, is particularly noteworthy to the topic of this study:

Following the command in Romans 12:2, “Do not be conformed to this age,” the Christian is commanded to be “transformed by the renewing of your mind.” The Greek word translated “transformed” is metamorphoo. This is the word from which the English word “metamorphosis” is derived. This word refers to an inward change brought about completely apart from the power of the individual himself. The individual Christian is powerless to bring about this metamorphosis.
In 2 Corinthians 11:13-15, Satan is said to be “transformed into an angel of light” and his ministers “transformed as the ministers of righteousness.” In the Greek text the word “transformed” is not the same in 2 Corinthians 11:13-15 as it is in Romans 12:2. The word used in 2 Corinthians 11:13-15 is metaschematizo, referring to an outward change; and, textually (2 Corinthians 11:13), this change is brought about through an individual’s own power.
Satan, thus, seeks to counterfeit the work of the Spirit by substituting an outward change in place of the inward change. And the nature and source of this pseudo change often go unrecognized.
Christians who seek to bring about the change of Romans 12:2 themselves will always effect a metaschema (outward change) rather than a metamorphosis (inward change). At the time of the birth from above the Spirit of God began a work in the Christian that He will continue “until the day of Jesus Christ” (Philippians 1:6). No effort on the part of Christians can help the Spirit of God effect this change.
Man’s way finds man actively involved, seeking spirituality through either quitting certain things or doing certain things, subsequently producing a metaschema. But God’s way finds man passive, and God performs a work in the individual, ultimately producing the metamorphosis.
The endless list of “do’s” and “do not’s,” taboos formed by Christian groups; invariably have to do with a metaschema, not a metamorphosis. Any effort on the part of Christians to help the Spirit of God bring about the transformation of Romans 12:2 will always result in pseudo-spirituality. God’s way is an inward change accomplished through the power of the Spirit, not an outward change accomplished through the power of the individual.
Note according to the text how this inward change, the metamorphosis, takes place: “. . . be transformed by the renewing of your mind.” The word “renewing” is a translation of the Greek word anakainosis; and the action of the preceding verb (“transformed”) directs attention to a continuous renewing process, one which is to keep on taking place. In 2 Corinthians 4:16 we are told that “the inward man is renewed [lit. ‘is being renewed’] day by day.” This renewing process is to keep on taking place day in and day out for the entire duration of the pilgrim walk here on earth.
Then, Colossians 3:10 reveals how the renewing of the mind is accomplished:

And have put on the new man, which is renewed [lit. ‘is being renewed’] in knowledge after the image of Him that created Him.

Note the word “knowledge” in this verse. The regular Greek word for “knowledge” is gnosis, but the word used in Colossians 3:10 is epignosis. This is the word gnosis (knowledge) with the prefix epi (upon). Epignosis, thus, means “knowledge upon knowledge,” i.e., “a mature knowledge.” The word translated “renewed” is a past participle of anakainoo (the same word used in Romans 12:2 and 2 Corinthians 4:16) and could be better translated, “being renewed.” The only way a Christian can acquire this mature knowledge, which allows the Spirit of God to work the metamorphosis in his life, is through receiving the living Word of God into his saved human spirit.
Christians must allow God to continue “breathing in” life. The living, God-breathed Word must be allowed to flow into man’s saved human spirit or there can be no metamorphosis. The renewing of the inward man “day by day,” through receiving “the implanted Word,” producing the metamorphosis in one’s life, is the manner in which the salvation of the soul is presently being effected.
As previously seen, receiving “the implanted Word” in James 1:21 and 1 Peter 2:2 is preceded by “laying aside” everything opposed to purity (ref. in this site, Ch. 3, God’s Firstborn Sons BOOK). It is the same with the metamorphosis in Romans 12:2. The words, “do not be conformed to this age [lit. ‘stop being conformed to this age’],” appear prior to the words, “be transformed by the renewing of your mind.” Those “in Christ” are commanded to remove themselves from that which lies “in the evil one” prior to receiving “the implanted Word,” which will effect the metamorphosis in their lives.
Thus, Romans 12:2; James 1:21; and 1 Peter 2:2 all teach the same thing relative to laying aside everything opposed to purity prior to receiving “the implanted Word, which is able to save your souls.”

As is evident, the entire point of this study is to direct Christians to the Person of Christ alone in regards to their quest to achieve spiritual maturity. It is only as we look to Christ, in the same fashion (by faith) that we became united to Him, that we are able to “walk in Him” (Colossians 2:6) down the road of spiritual growth. And the only way we are able to look to Him is through immersion into the living (God-breathed) written Word.

Achieving spiritual maturity is the responsibility and duty of every Christian; and, the only remedy for spiritual immaturity is to look to Christ in all matters during our temporal life. When you ask what Christ would do in any situation, you may always know if you have studied the Word, “the mind of Christ,” and thereby have grown to a deeper friendship with the One who paid your sin-penalty on the Cross of Calvary.

For “who has known the mind of the LORD that he may instruct Him?” But we have the mind of Christ. (1 Corinthians 2:16)
Let this mind be in you which was also in Christ Jesus. (Philippians 2:5)
No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you. (John 15:15)

Let us all follow Paul’s example:

Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus. Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you. (Philippians 3:13-15)

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Bible One - Charles Strong's God's Remedy for Spiritual Immaturity

Word Document: God’s Remedy for Spiritual Immaturity by Charles Strong.docx which is SAFE to open and print.

(For a more comprehensive treatment of this subject, please see The Implanted Word and The Breath of God, both in this site.)

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The expression, “in that day” (Amos 9:11), is used numerous times throughout both the major and minor Prophets. And, it would go without saying, “that day” could only reference a future day set in contrast to the day in which the Prophet wrote and used this expression.

But what future day, or possibly what different future days, do the prophets have in mind through the use of this expression? And that, of course, is ALWAYS to be determined by the context each time that the expression is used.

In That Day
A Future Day, Seen throughout the Prophets
By Arlen Chitwood of Lamp Broadcast

“In that day I will raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old.
That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the Lord that doeth this.
Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed, and the mountains shall drop sweet wine, and all the hills shall melt.
And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and shall inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.
And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord God” (Amos 9:11-15).

However, observing the context each time, one will find, more often than not, a particular, singular usage. In this respect, one will find that this expression is usually seen peculiarly related to ONLY ONE THING AND ONE TIME, not many different things and times. The Prophets, continually, used this expression to reference events pertaining to Israel and the nations beyond Man’s 6,000-year Day, at the beginning of and during the Lord’s 1,000-year Day.

And this can easily be shown numerous places in the Prophets, beginning with Isaiah, where this expression appears far more times than in any other book.

Man’s Day, The Lord’s Day

Certain distinctions between Man’s Day and the Lord’s Day (the Day of the Lord) need to be established to properly understand what day and/or time is being referenced by the expression, “in that day.” And one of the best ways to do this is to deal with the septenary structure of Scripture.

God has an affinity for numbers, and He established and set forth a septenary structure for His Word at the beginning — in the first thirty-four verses of Genesis (Genesis 1:1-2:3). Accordingly, this septenary structure forms a foundational base for everything which God revealed from that point forward, throughout all of the Old Testament.

And the New Testament, in complete conformity to the Old Testament, forming commentary on the Old Testament, begins exactly the same way (provided one recognizes that the Gospel of John should begin the New Testament, not Matthew’s gospel). John’s gospel not only begins the same way Genesis begins, showing a septenary structure, but it also parallels Genesis throughout (the types in Genesis paralleling the signs in John).

In the preceding respect, the same septenary structure opening Genesis (Genesis 1:1-2:3) is seen opening John (John 1:1-2:11).

(For more information on the preceding, refer to the author’s Genesis and John or Signs in John's Gospel and Signs in John's Gospel Links, all in this site.)

Attention has been called to this septenary structure beginning both Testaments in order to show the foundational basis for the length of both Man’s Day and the Lord’s Day. And this, in turn, as previously alluded to, will form a foundational basis to properly understand and deal with the expression, “in that day,” as seen throughout the Prophets.

“Six” is man’s number, and “seven” is God’s number. Exactly as foreshadowed in the foundational framework in Genesis 1:1-34 (“six” having to do with events during Man’s Day, “seven” having to do with events during the Lord’s Day), or the parallel section in John’s gospel (dealing with that foreshadowed in Genesis), God is again taking the same numerical time for the same completed purpose — the restoration of a subsequent ruined creation, ruined man, followed by a day of rest.

The ruined creation in Genesis was restored for man over six days time (man’s number), with God resting on the seventh day (God’s number). Then, the preceding restoration, set perfect in the beginning, foreshadowed how God would subsequently restore ruined man, a subsequent ruined creation. And this was/is all carried out through an established, unchangeable pattern concerning how God restores a ruined creation, set forth in this manner at a time preceding man’s creation and ruin.

Then, the opening two chapters of John’s gospel (John 1; 2), dealing more specifically with ruined man (e.g., John 1:29-36), cover the same septenary structure and end at the same place — with man, on the seventh day, restored and realizing the purpose for his creation, six days earlier, 6,000 years earlier.

Thus, each day in the restoration of the material creation in Genesis, followed by a day of rest, foreshadows 1,000-year days in the restoration of man (six days, 6,000 years, forming Man’s Day), followed by a 1,000-year day of rest (the Lord’s Day, the Messianic Era).

The whole of Scripture, accordingly, is built on this framework — Man’s Day lasting for six days, 6,000 years, and the Lord’s Day lasting for one day, 1,000 years (cf. II Peter 3:3-8). And, exactly as seen in the foundational type in Genesis, the two NEVER, NEVER, overlap one another in Scripture — i.e., Man’s Day NEVER continues into any part of the Lord’s Day; NOR is the Lord’s Day EVER dealt with back in any part of Man’s Day.

The six and seven days ARE NOT dealt with that way in the opening verses of Genesis, the opening verses of John, or anyplace else in Scripture. Events occurring on the sixth day have no part in events about to occur on the seventh day; nor do events occurring on the seventh day have any part in events which previously occurred on the sixth day.

ALL THINGS foreshadowed by the foundational type MUST be in complete keeping with ALL THINGS previously established in the foundational type.

In this respect, contrary to much popular thought among Bible teachers — teaching that the Lord’s Day (which, as will be shown, is the time referenced by “that day” in numerous texts) begins at a time during the last seven years of Man’s Day (Daniel’s Seventieth Week, the Tribulation), continuing from that point throughout the Tribulation and the ensuing Millennium — the Lord’s Day DOES NOT, IT CANNOT, begin until after Man’s Day has run its course.

The Lord’s Day can begin ONLY AFTER six days, ONLY AFTER 6,000 years, ONLY AFTER the Tribulation. This is the way matters are set forth anyplace in Scripture where the subject is dealt with.

The Prophets — “In That Day”

A great deal of error in Biblical studies can be avoided if one knows and understands the simple basics set forth in the first part of this study. And this would be even more so the case when studying the different Prophets use of “in that day,” for “that day.”

In the Prophets, when used relative to a future end-time having to do with Israel and the nations, INVARIABLY refers to events occurring in the future Lord’s Day. “That day,” used in this respect, can NEVER have anything to do with events occurring during Man’s Day (e.g., with events occurring either today or during the Tribulation, the last seven years of Man’s Day).

Note a scattering of references pertaining to “that day”:

One would normally begin with Isaiah in this respect, but before going to Isaiah and working forward through a number of Prophets, note a few things out of the small three-chapter Book of Zephaniah.

In this small book, there are twenty-two references to future time. As well, in this book, “in that day” is consistently used as a reference to “the day of the Lord” (cf. Zephaniah 1:9-14; 2:2-3; 3:11, 16-20).

With this connection between “that day” and “the Lord’s Day,” note a number of corresponding references in Isaiah.

Isaiah 2:1-4 references the millennial Kingdom, beyond Man’s Day, in the Lord’s Day. And three subsequent verses in this chapter (Isaiah 2:11, 17, 20) use the expression, “in that day,” referring back to the time depicted in these opening four verses.

Then note the subsequent usage of this same expression a number of places throughout Isaiah, all, contextually, referring to conditions immediately preceding or during the millennial kingdom, in the Lord’s Day, exactly as in chapter two (Isaiah 4:1-2; 11:10-11; 12:1, 4; 19:16, 18-19, 21, 23-24; 24:21; 25:9; 27:1-2, 12-13; 28:5; 29:18; 31:7; 52:6).

Then note the same thing seen in a number of the other Prophets (Jeremiah 30:8; Ezekiel 38:14, 18; Hosea 2:16, 18, 21; Joel 3:18; Amos 9:11; Zechariah 2:11; 3:10).

“That day” in the preceding passages, references a time beyond Man’s Day, in “the Lord’s Day,” during which concluding events and judgments surrounding Israel and the nations will occur. And these events and judgments will occur following Christ’s return and lead into His millennial reign. This is the reason why the expression, “in that day,” in some Scriptures refers to a time of judgment and in other Scriptures to a time of peace and rest. The latter follows the former, but the former, of necessity, must occur first.

Christians — “In That Day”

Numerous Bible teachers today, it seems, are quick to look at current events and attempt to relate them to Biblical prophecy, particularly events pertaining to Israel and the nations emanating out of Israeli statehood almost seventy years ago, May 14, 1948.

They view events pertaining to Israel, the nation’s land, and the surrounding Gentile nations during these past seventy years and attempt to align certain events with different Old Testament prophecies having to do with God regathering His people back to their land. And the closing five verses of Amos are often referenced in this respect.

These verses from Amos tell of a time (“in that day” [Amos 9:11]) when God will regather His people back to their land, NEVER to be uprooted again. But to relate these verses, or really any other verses dealing with Israel’s restoration, to what has been occurring in the Middle East since the spring of 1948 is completely out of line with any Scripture dealing with the subject.

The Jews in the land today (some 6,000,000, about two-fifths of world Jewry) have sought to emancipate themselves apart from their Messiah, leaving an unhealed people in an unhealed land (a house left “desolate” [cf. Daniel 9:27; Matthew 12:43-45; 23:37-39]), in unbelief, before repentance. And, according to the clear teaching of Scripture, these Jews will be uprooted from their land in the middle of the Tribulation, their cities destroyed, and they will either be slain or driven back out among the nations where God will then deal with them, along with the remainder of world Jewry, relative to repentance (cf. Leviticus 26:31-33; Isaiah 6:11-13; Daniel 9:26; Matthew 24:15ff; Luke 21:20ff; Revelation 12:6, 14).

Beyond that, all of this has happened and will happen BEFORE “that day,” seen in Amos 9:11-15 or any other place in Scripture where the subject is dealt with.

In God’s septenary arrangement of His Word, established perfect in the beginning, a person simply CANNOT place events of one day in those of another day.

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Word Document: In That Day by Arlen Chitwood.docx which is SAFE to open and print.

Lamp Broadcast - In That Day by Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.

(For additional information on the Jewish people in the Land of Israel today — that which is about to befall them, along with the remainder of world Jewry — refer to the author’s articles, “How Long, Until…” and “The Woman in Revelation [Revelation 12; 17; 19].”)

Also reference, in this site, Mystery of The Woman BOOK.

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From the point of the fall in Genesis 3 to the point of this dominion being realized by man in Revelation 20, all of God’s redemptive purposes in Scripture are seen to move toward this end. They are all seen to move toward man one day possessing dominion over the earth, in the stead of Satan and his angels.

The Existing Kingdom
Past, Present, and Future
Excerpt from Acts, Between the Gospels and the Epistles in this site.

Satan, in his unfallen state, at a time in eternity past, was placed over the province upon which man presently resides — over the earth. And a great host of ruling angels were placed in subordinate positions of power and authority with him.

The day came though when Satan became dissatisfied with his appointed position and rebelled against God’s supreme power and authority. He sought to “exalt” his throne above all the other God-appointed provincial rulers (angels ruling over other provinces [worlds similar to the earth] elsewhere in the universe) and “be like the most High” (Isaiah 14:13-14).

Because of this act, rather than exalting his throne, Satan became disqualified to rule even the province over which he had been placed. And this necessitated his subsequent removal, with another being appointed to take his place.

But God didn’t immediately act in this respect. Rather, God allowed Satan to continue holding his position, for a time.

(A principle of biblical government necessitates that an incumbent ruler continue to hold his appointed position until his replacement is not only on the scene but ready to ascend the throne and hold the scepter [something seen in the account of Saul and David in the Books 1 and 2 Samuel].)

Satan’s reign though, following his rebellion against God’s supreme power and authority was quite different than it had been before that time. Two-thirds of the angels originally holding positions of power and authority over the earth with him refused to have a part in his actions. Only one-third followed Satan (Revelation 12:4), and this left him with a disrupted power structure in the government of his kingdom, completely out of line with that which God had originally established. And not only did a ruin of this nature exist in the governmental structure of his kingdom, but the physical state of his kingdom was reduced to a ruined condition as well (Genesis 1:2a).

But the day came when God restored the physical kingdom and created man to replace the incumbent ruler. The physical creation was restored over a six-day period, and man was created on the sixth day to “have dominion” — the dominion that Satan and his angels possessed (Genesis 1:2-28 [2b]).

Satan, knowing why man had been created, immediately sought a way to bring about man’s disqualification. And this is what he accomplished through man’s fall, an act that, for the time, prevented man from ascending the throne and which allowed Satan to continue holding the scepter.

Following man’s fall, Satan and his angels ruled over a restored province, though under a curse because of man’s sin (Genesis 3:17-18; cf. Romans 8:19-22). But God, far from being finished with man at this point, had only begun to work out His plans and purposes as they pertained to man and one ruined province in His kingdom.

Redemption was to be provided in order that man, at a future point in time, could realize the purpose for his creation in the beginning. Man, a creation quite different than angels, created in the image and likeness of God, was to be redeemed; and, as God originally intended, man was to one day hold the scepter in Satan’s stead (cf. Hebrews 2:5).

The Bible is a book of redemption, and this redemption encompasses far more than just man’s eternal salvation through faith in God’s provided Redeemer. It encompasses bringing redeemed man back into the position for which he was created. The purpose surrounding man’s redemption is the same as the purpose surrounding man’s creation in the beginning — “let them have dominion” (Genesis 1:26-28).

And from the point of the fall in Genesis 3 to the point of this dominion being realized by man in Revelation 20, all of God’s redemptive purposes in Scripture are seen to move toward this end. They are all seen to move toward man one day possessing dominion over the earth, in the stead of Satan and his angels.

The “gifts and calling of God are without repentance [‘without a change of mind’]” (Romans 11:29). God is not going to change His mind concerning the reason He called man into existence. Man will, man must, one day hold the scepter, but in God’s time.

In the meantime, Satan and his angels continue to occupy the throne, continuing to rule from a place in the heavens over the earth. But the day is coming when there will be “war in heaven.” Michael and his angels will fight against Satan and his angels, and Satan and his angels will be “cast out,” anticipating Man — namely Christ and His co-heirs — taking the kingdom and occupying these positions, exercising power and authority over the earth (Revelation 12:4, 7-10; cf. Revelation 2:26-27; 11:15; 19:11-20:6).

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Word Document: The Existing Kingdom.docx which is SAFE to open and print.

See Why did God Create Man? and Man Created for What Reason? in this site for additional commentary.

Also From Acts to the Epistles BOOK, in this site.

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Note how “a mountain” is used in a metaphorical respect in Isaiah 2:1-4 to depict not only Christ’s kingdom but lesser kingdoms on earth in that coming day — “the mountain of the Lord’s house [Christ’s kingdom] shall be established in the top of the mountains [all the subordinate world kingdoms, referred to in this respect later in the verse through the use of ‘hills’].”

METAPHORS, Some
Excerpts from Those on His Left Hand and The Seven Parables of Matthew 13.

Subjects:

Being Hurt of The Second Death

The Furnace of Fire

Those on His Left Hand

Being Hurt of The Second Death

And seeing individuals cast into “the furnace of fire” in Matthew 13:42, 50 is simply another way of expressing the same thing.

(The parables in Matthew 13 deal with the Kingdom of the Heavens and fruit bearing, not with eternal salvation. Thus, the subject matter has to do with the saved, not with the unsaved.
Further, in Matthew 13:1, Christ going out of “the house” [a reference to Israel] and down by “the seaside” [a reference to the Gentiles], the one new man “in Christ” [about to be brought into existence at the time these parables were given] is seen throughout the first four parables. In this respect, those gathered out of Christ’s kingdom, which “offend” and “practice lawlessness,” who are cast into a furnace of fire, can only be identified as saved individuals.
Also, this casting into a furnace of fire in Matthew 13:42, 50 occurs before the Millennium. The unsaved cast into the lake of fire in Revelation 20:15 occurs following the Millennium. They are not the same.)

If one is literal, would not the other have to be literal as well? Or, if one is metaphorical, would not the other have to be metaphorical as well?

Allowing Scripture to Interpret Scripture

Overcoming or not overcoming and being unhurt or being hurt by the second death in Revelation 2:11 is expressed a slightly different way in Romans 8:13:

For if you [a reference to ‘brethren’ in Romans 8:12] live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.

All of these are used in contexts showing that they have to do with saved people in relation to fruit bearing and the kingdom.

“Everlasting [‘Age-Lasting’] Fire”

Then He will also say to those on the left hand, “Depart from Me, you cursed, into the everlasting [age-lasting] fire, prepared for the devil and his angels. (Matthew 25:41)

(Why does Scripture associate non-overcoming Christians with the lake of fire in relation to Christ’s millennial reign, in the manner previously seen [which would be the same for those on Christ’s left hand in Matthew 25:41]? The answer would be the same as the reason why Scripture associates the unsaved with the lake of fire throughout the endless ages of eternity, following the Millennium.
The lake of fire was not prepared for man. Rather, it was prepared “for the devil and his angels” [Matthew 25:41]. It was prepared for those who had rejected God’s supreme power and authority, as Satan sought to acquire power and authority above that which had been delegated [Isaiah 14:13-14]. Thus, in this respect, the lake of fire is connected with regality.
And man, created to replace Satan and his angels, finds his connection with the lake of fire on exactly the same basis. Saved man, ignoring the very reason for his salvation [which is regal], will find himself associated with the lake of fire during the Millennium [an association connected with all that the existence of the lake of fire implies]. And unsaved man, ignoring salvation and the reason for man’s creation [which, again, is regal], will find himself associated with the lake of fire throughout the endless ages following the Millennium [an association connected with all that the existence of the lake of fire implies].)

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The Seven Parables of Matthew 13

THE FURNACE OF FIRE

Only one group of individuals — though separated into two classes — could possibly be in view through the use of the expressions, “good” and “bad,” or “just” and “wicked” (Matthew 13:48-49). All had been removed from the sea; all had been removed from the Gentiles. Thus, no room could possibly exist for an inclusion of unsaved individuals in this parable. By the very nature of the subject matter (the kingdom of the heavens) and those being dealt with in this parable (those removed from the sea), only the saved could possibly be in view.

And, viewing that to which this parable refers, these saved individuals are seen being dealt with on the basis of prior decisions and determinations — decisions and determinations having previously been made at the judgment seat. And these decisions and determinations, emanating from the judgment seat, will have been based on prior faithfulness to one’s calling (judgment will be on the basis of “works,” but the works being judged will have resulted from faithfulness, or unfaithfulness [1 Corinthians 3:12-15; cf. Hebrews 11:17-19, 31; James 2:21-25]).

But seeing the saved alone being dealt with in this parable presents major problems for numerous Christians, for some of those in the parable are cast into “the furnace of fire.” And these same Christians, who would never consider thinking along the lines of Christians being cast into such a place, are invariably forced into an erroneous position, resulting in an erroneous interpretation. They are forced into the position of seeing saved and unsaved individuals (“good” and “bad”) being dealt with in the parable, along with seeing these individuals being dealt with in relation to eternal life or eternal damnation.

The preceding though is simply not what Scripture has to say about the matter. Scripture is clear that the parable deals with the saved alone, and these saved individuals are dealt with in relation to the coming kingdom. And the fact that those described as “bad” and “wicked” are cast into “the furnace of fire” must be understood within this framework. It must be understood within the framework of both those who are being dealt with and that which is being dealt with — Christians, and the kingdom.

Thus, to deal with this parable on the basis of eternal verities, with the unsaved being cast into the lake of fire, is completely outside the scope of the subject matter seen in any of these seven parables. Such a teaching, derived from these parables, is both textually and contextually wrong. Any thought of dealing with any of these parables after this fashion, from a Scriptural standpoint, could not even be open for discussion.

If the text is dealt with in a literal sense, apart from metaphors, only one possible conclusion can be reached. At the end of the age a segment of the saved, a segment of Christians, are going to be cast into what is called in this parable, “the furnace of fire.” And that is exactly what Christ had previously stated within His explanation of the parable of the wheat and tares:

The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness,
And will cast them [i.e., the offensive and lawless ones, the tares in this parable, those doing the works of Satan] into the furnace of fire: there will be wailing and gnashing of teeth”. (Matthew 13:41-42)

Or, note the same thing in the parable of the dragnet:

So it will be at the end of the age. The angels will come forth, separate the wicked from among the just,
and cast them into the furnace of fire. There will be wailing and gnashing of teeth. (Matthew 13:49-50).

So, exactly what is being dealt with through these two references to “the furnace of fire”?

Should the expression be looked upon in a literal sense, referring to an actual furnace of fire? Or, is this a continuation of the metaphorical language seen earlier in the parables, describing something related to but apart from a literal understanding of the reference?

When a person begins studying related Scripture having to do with “Gehenna,” “outer darkness [lit., ‘the outer darkness’]” and “the lake of fire” he will find exactly the same teaching as seen in these two parables. That which is seen in Matthew 13:42, 50 is not something peculiar to the parable of the wheat and tares and the parable of the dragnet. Rather, it is merely part of the same teaching seen so many places elsewhere in the New Testament (cf. John 15:1-6; 2 Thessalonians 1:5-10; Hebrews 6:7-9; 10:26-31; Jude 1:20-23).

In this respect, note how teachings concerning Gehenna, the outer darkness, and the lake of fire appear in Scripture.

1) Gehenna, the Outer Darkness

Gehenna is an Anglicized Greek word (Geenna in the Greek text) used twelve times in the New Testament. The word appears eleven times in the three synoptic gospels (Matthew 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5) and once in the epistle of James (James 3:6).

Christ alone used the word in the gospel accounts. And He always used the word in contexts having to do with entrance into or exclusion from the kingdom of the heavens.

Then, in James, the word appears in a text having to do with the tongue — “. . .it [the tongue] is set on fire of hell [‘Gehenna’].” And, though the word is used in a somewhat different sense in James, it appears within a context having to do with the saving of the soul and the coming kingdom (James 1:12, 21; 2:5, 14-26; 5:7-8, 19-20).

Gehenna (Geenna) is the Greek word for Hinnom from the Hebrew text of the Old Testament. Hinnom was the name given to a valley south of Jerusalem during Joshua’s day, named for the son of a person whose name was “Hinnom” (Joshua 15:8; 18:16).

And, though this valley was used at times as a place where human sacrifices were offered during Old Testament days (2 Kings 23:10; Jeremiah 7:31), the valley was no more than the place where the refuse from Jerusalem was discarded at the time Christ was on earth.

(The word, Hinnom, has simply been transliterated in the English text of the Old Testament; but the same thing has not been done with Gehenna [Geenna, for Hinnom] in most English texts of the New Testament. Rather, in most versions, Gehenna [Geenna] has been translated “hell” each of the twelve times that it appears in the New Testament, resulting in confusion.)

Thus, Gehenna, at the time Christ and James used the word, was simply the name of the place where those in Jerusalem discarded their refuse. Even dead bodies (criminals, etc.) were, at times, cast into this place; and the fires burned continuously.

In this respect, Christ was doing no more than referencing a place where the refuse from the city of Jerusalem was discarded. And James was associating the misuse of the tongue with this same place.

Remaining within the gospel accounts, being cast into Gehenna always carries an identical association and meaning. Textually, in the gospels, being cast into Gehenna is always associated with separation from regality within Christ’s kingdom. It matters not which of the eleven references a person checks, he will find exactly the same thing each time. Gehenna is never used in the gospel accounts in a context dealing with the unsaved and eternal verities. Rather, the word always appears in texts set within contexts having to do solely with the saved in relation to the coming kingdom.

And “outer darkness” is used exactly the same way in the three instances in which the expression appears, all in the gospel of Matthew (Matthew 8:12; 22:13; 25:30). The use of outer darkness is simply another way in which the Lord dealt with the same issue among the same group of people (the Jewish people, in relation to the proffered kingdom).

Viewing the matter from one perspective, those denied positions with Christ in His kingdom will find themselves in the place where the refuse from the city was discarded, outside the city. Viewing the matter from the other perspective, those denied positions with Christ in His kingdom will find themselves in a place separated from the One who said, “I am the light of the world” (John 8:12). With respect to occupying a position with Christ in His kingdom, they will find themselves in a place outside, a place associated with darkness instead of light — the darkness outside.

The use of Gehenna and outer darkness (the outer darkness) are simply two metaphorical ways that Christ used to call attention to the same thing.

(These expressions — Gehenna, the outer darkness — were used in the gospel accounts during and immediately following that time when the kingdom of the heavens was offered to Israel at Christ’s first coming. With Israel’s rejection of the proffered kingdom, the kingdom was taken from Israel and an entirely new entity [the one new man “in Christ”] was called into existence to be the recipient of that which Israel had rejected [Matthew 21:33-46; 1 Peter 2:9-11]. And with these events brought to pass, Gehenna and the outer darkness, as previously used relative to the Jewish people, would now be used relative to Christians.
These expressions are used in Scripture relative to the recipients of the proffered kingdom [the kingdom of the heavens], whether Israel in past time or Christians during the present time.)

2) The Lake of Fire

The description of “the lake which burns with fire and brimstone” in Revelation 21:8 is another way in which Scripture deals with the same thing again. The “lake of fire” in this passage is described as not only the place where unsaved man from the previous chapter (Revelation 20:11-15) will spend eternity but also the place where Christians who do not overcome (the world, the flesh, and the devil) during the present dispensation will find themselves during the coming dispensation. And this, of course, would be the same as Christians being cast into “the furnace of fire” in Matthew 13:42, 50.

The same thing is seen in the second of the seven overcomer’s promises in Revelation chapters two and three. These two chapters record seven short epistles to seven churches, and there is an overcomer’s promise at the end of each epistle. “To him that overcomes . . . .” “He that overcomes . . . .” (Revelation 2:7, 11, 17, 26-28; 3:5, 12, 21).

These epistles are addressed to saved individuals (those in a position to overcome); and the Lord has set rewards, compensations, prizes before these individuals as an incentive, encouragement for them to run the present race of the faith in a manner that will allow them to overcome rather than being overcome.

And each of the overcomer’s promises is millennial in its scope of fulfillment. That in view through overcoming, or not overcoming — as the case may be — will be realized during the 1,000-year Messianic Era alone.

The fact that these are millennial in their scope of fulfillment can be illustrated quite easily. Note the promises to two of the seven churches in Revelation 2:26-27; 3:21. No such scene as presented in these verses will exist beyond the Millennium.

Christ and His co-heirs, beyond the Millennium, will no longer rule over the nations, as this rule is pictured in Revelation 2:26-27. Rather, the Gentiles comprising these nations will be brought into positions of rulership themselves with Christ and His co-heirs, as this rule extends beyond the earth, out into the universe (Revelation 22:2, 5). And the Son, beyond the Millennium, will no longer sit on His own throne, as seen in Revelation 3:21. Rather, He will sit on “the throne of God and of the Lamb,” from whence universal rule will emanate (Revelation 22:1, 3, 5).

It is the overcomer’s promise to the church in Smyrna that has to do with the lake of fire, something that can only be millennial within its scope of fulfillment. That is, the conditions alluded to for the non-overcomer in this promise will exist for the duration of the Messianic Era, not throughout the eternal ages beyond.

Scripture deals with millennial rewards and/or loss, never with eternal rewards and/or loss. This should be easy enough for anyone to understand, for if rewards are eternal, so is loss of rewards. And loss of rewards involves an association with death (Romans 8:13), something that Scripture clearly reveals will be done away with at the beginning of the eternal ages beyond the Millennium (1 Corinthians 15:26; Revelation 21:4).

The overcomer’s promise to those Christians comprising the church in Smyrna reads,

He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death. (Revelation 2:11; cf. Revelation 20:6)

There is a clear implication in this promise that those who do not overcome will be hurt by the second death. And any attempt to take this promise and make it mean something other than what it clearly states serves only to destroy the promise, something that the Lord sounded a solemn warning against (Revelation 22:18-19). The promise that those who do overcome will not “be hurt by the second death” would be meaningless unless this promise is taken at face value and allowed to mean exactly what it says, clearly implying that those who do not overcome will “be hurt by the second death.”

The “second death” in the book of Revelation is associated with the lake of fire (Revelation 21:8). And those who do not overcome are going to have their part in this lake of fire (Revelation 2:11). That is, they will be hurt by the second death by having a part in the lake of fire.

Revelation 21 moves beyond the Millennium into the eternal ages, and the first six verses provide the complete story concerning conditions as these ages begin. Note the words, “It is done,” in the first part of verse six (Revelation 21:6). This is the translation of a verb in the perfect tense in the Greek text, indicating that the matter has been brought to completion and presently exists in that finished state.

Then, beginning with the latter part of verse six and continuing through verse eight (Revelation 21:6-8), overcoming and/or being overcome are again, for the last time, dealt with in this book. And this takes a person back to the same place seen in chapters two and three (Revelation 2; 3).

Then, the remainder of the book is simply a commentary for the eight verses that open and begin this section. First, a commentary is provided for the first part of this opening section. Revelation 21:9-22:5 forms a commentary for this part of the section (Revelation 21:1-6a), which has to do with conditions beyond the Millennium. Note how this commentary in chapter twenty-two closes: “. . . and they shall reign forever and ever [throughout the endless ages]” (Revelation 22:5).

Then, the remainder of chapter twenty-two (Revelation 22:6ff) forms a commentary for the second part of this opening section, which has to do with conditions before and during the Millennium (Revelation 21:6-8 [6b]).

And this will explain why, outside the gates of Jerusalem during the Messianic Era, one will be able to find “dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie” (Revelation 22:15). This information is given to shed light on and provide additional detail for verses in the preceding chapter (Revelation 21:7-8), and the information in these verses in the preceding chapter was given to shed light on the previous overcomer’s promises, particularly the one to the church in Smyrna dealing with “the second death” (Revelation 2:11).

To distinguish between millennial and eternal conditions in this respect, note that those outside the gates during the eternal ages will be the Gentile nations, as the New Jerusalem rests on the new earth (Revelation 21:24-27); but those outside the gates during the preceding Messianic Era, with the New Jerusalem in the heavens above the earth, will be the non-overcomers (Revelation 22:14-15). And the place that they will occupy is described at least four other ways in Scripture — through the use of Gehenna, the outer darkness, the furnace of fire, and the lake of fire.

The picture surrounding an association between Gehenna and the lake of fire appears unmistakable. As Gehenna was the place of refuse for the earthly city of Jerusalem, the lake of fire is seen as the place of refuse for the heavenly city of Jerusalem. And as Gehenna was on the opposite side of the city from that side where God dwelled (south, as opposed to north [cf. Leviticus 1:11; Isaiah 14:13]), thus will it be with the counterpart to Gehenna in the heavenly Jerusalem. The lake of fire is used with respect to a place completely apart from Christ and His rule. And those “hurt by the second death” are seen occupying this place during the 1,000-year Messianic Era.

(Why does Scripture associate non-overcoming Christians with the lake of fire in relation to Christ’s millennial reign, in this manner? The answer would be the same as the reason why Scripture associates the unsaved with the lake of fire throughout the endless ages of eternity, following the Millennium.
The lake of fire was not prepared for man. Rather, it was prepared “for the devil and his angels” [Matthew 25:41]. It was prepared for those who had rejected God’s supreme power and authority, as Satan sought to exalt his throne [Isaiah 14:13-14]. Thus, in this respect, the lake of fire is connected with regality.
And man, created to replace Satan and his angels, finds his connection with the lake of fire on exactly the same basis. Saved man, ignoring the very reason for his salvation [which is regal], will find himself associated with the lake of fire during the Millennium [an association connected with all that the lake of fire implies]. And unsaved man, ignoring salvation and the reason for man’s creation [which, again, is regal], will find himself associated with the lake of fire throughout the endless ages following the Millennium [an association connected with all that the lake of fire implies].)

But, relative to Christians and the coming kingdom of Christ, is Scripture dealing with something literal? Or is Scripture dealing with metaphors?

Note how Scripture uses metaphors to deal with this same thing elsewhere. In John 15:6 and Hebrews 6:8, saved individuals are spoken of in a metaphorical sense, where a burning with fire is referenced. And the context both places has to do with either bearing fruit or not bearing fruit, which is exactly the same thing seen in the Matthew thirteen parables. Or, as the matter is expressed in Revelation chapters two and three, either overcoming or being overcome.

And the negative side of the matter is expressed at least two other ways in Scripture — being cast into Gehenna (a reference to the place of refuse outside the city walls of Jerusalem at this time; Matthew 5:22, 29-30; 23:15, 33) or being cast into outer darkness (Matthew 8:12; 22:13; 25:30).

Overcoming or not overcoming and being unhurt or being hurt by the second death in Revelation 2:11 is expressed a slightly different way in Romans 8:13:

For if you [a reference to ‘brethren’ in Romans 8:12] live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live.

Whether Gehenna or outer darkness in Matthew, a burning with fire in John and Hebrews, being cast into a furnace or lake of fire in Matthew and Revelation, or suffering death or being hurt by the second death in Romans and Revelation, different facets of exactly the same thing are in view. All of these are used in contexts showing that they have to do with saved people in relation to fruit bearing and the kingdom.

By comparing Scripture with Scripture, it is plain that these are simply different ways of expressing the same thing. And since a literal casting into outer darkness, Gehenna, or a furnace or lake of fire could not possibly be in view (for these different places could not possibly be looked upon as referring to the same place in a literal sense), it is evident that metaphors are being used throughout.

But relative to the unsaved and the lake of fire, this is simply not expressed in other ways in Scripture as it is with the saved, leaving no room for any thought other than understanding the matter as literal, not metaphorical.

Aside from the preceding, it is clear that all Christians, faithful and unfaithful alike, will be in the kingdom. This is seen in type in Genesis chapters eighteen and nineteen (Genesis 18; 19). Both Abraham and Lot, in the final analysis, are seen on the mount (a “mountain” in Scripture signifies a kingdom). But note the stark difference in the place that each occupied. Abraham stood before the Lord, where he had always stood (Genesis 18:22; 19:27). Lot though found himself in a place separated from the Lord, in a place where he also had always stood (Genesis 19:1, 30).

(See Souls Under the Altar, Mystery of The Woman BOOK and A Woman, a Dragon, a Male Child in this website for additional commentary.)

Also note how “a mountain” is used in a metaphorical respect in Isaiah 2:1-4 to depict not only Christ’s kingdom but lesser kingdoms on earth in that coming day — “the mountain of the Lord’s house [Christ’s kingdom] shall be established in the top of the mountains [all the subordinate world kingdoms, referred to in this respect later in the verse through the use of ‘hills’].”

Or, Daniel 2:35, 44-45, as Revelation 11:15, shows the matter after a slightly different fashion. In these sections of Scripture, the kingdom of Christ alone is seen, with all of the lesser world kingdoms seen as forming part of the worldwide kingdom of Christ.

In Daniel 2:35, 44-45, Christ is seen smiting the final form of Gentile world power at the time of His return (which will be a worldwide power under the Beast, Antichrist). And “a great mountain” is used to depict the kingdom of Christ as it will exist following the destruction of that depicted by the image. Then Revelation 11:15 simply states the same thing at the same time, apart from the use of metaphors:

“The kingdom of the world has become the kingdom of our Lord, and of His Christ, and He will reign forever and ever,” (Revelation 11:15 NASB95).

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Word Document: METAPHORS, Some.docx which is SAFE to open and print.

Metaphor, Bible Examples in this site may be of interest. Also previous A Woman, A Dragon and A Male Child are Metaphors. The following Word Document is SAFE to open and print: METAPHORS.docx

Aside: Note a comparison of the valley of dry bones in Ezekiel 37 and the harlot woman in Revelation 17-19a. Metaphors are used in both instances, the interpretation is given in both instances (Ezekiel 37:11-14; Revelation 17:18), and both present two different pictures of exactly the same thing — Israel’s current condition, a condition which will persist and reach its apex during the Tribulation, with restoration occurring following the Tribulation.

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Old Testament

All Dates are Approximate

Before Time In the Beginning was the Word John 1

Before 4000 BC The Creation Genesis 1

Before 4000 BC The Garden of Eden Genesis 2

Before 4000 BC The Fall of Man Genesis 3

Before 3000 BC Cain kills Abel Genesis 4

Before 3000 BC From Adam to Noah Genesis 5

Before 2500 BC Wickedness Provokes God's wrath Genesis 6

Before 2500 BC The Great Flood Genesis 7

Before 2500 BC The Flood Subsides Genesis 8

Before 2500 BC Covenant of the Rainbow Genesis 9

Before 2500 BC Shem, Ham and Japheth Genesis 10

Before 2100 BC Job's Suffering and Faith Job 1-42

Before 2100 BC The Tower of Babel Genesis 11

2091 BC God Sends Abram to Egypt Genesis 12

2090 BC The Famine in Canaan Genesis 12:10

2085 BC Abram and Lot Part Ways Genesis 13

2085 BC Abram Promised Many Descendants Genesis 13:14

2084 BC Abram Rescues Lot Genesis 14

2081 BC God's Covenant with Abram Genesis 15

2081 BC Sarai and Hagar Genesis 16

2080 BC Ishmael Born Genesis 16:15

2067 BC The Covenant of Circumcision Genesis 17

2067 BC God Promises the Birth of Isaac Genesis 18

2067 BC The Destruction of Sodom Genesis 19

2067 BC Abraham, Sarah and Abimelech Genesis 20

2066 BC Isaac Born Genesis 21

2064 BC Hagar and Ishmael Sent Away Genesis 21:8

2057 BC The Treaty at Beersheba Genesis 21:22

2054 BC The Offering of Isaac Genesis 22

2030 BC Death and Burial of Sarah Genesis 23

2026 BC Isaac Marries Rebekah Genesis 24

2006 BC Birth of Jacob and Esau Genesis 25

1991 BC Death of Abraham Genesis 25:5

1978 BC Esau sells his birthright Genesis 25:29

1977 BC Isaac and Abimelech Genesis 26

1929 BC Jacob Gets Isaac's Blessing Genesis 27

1928 BC Jacob Flees to Laban Genesis 28

1928 BC Jacob's vision of a ladder Genesis 28:10

1928 BC Jacob Serves Laban Genesis 29

1921 BC Jacob Marries Rachel Genesis 29:28

1921 BC Jacob and His Sons Genesis 30

1916 BC Rachel Bears Joseph Genesis 30:22

1908 BC Jacob Leaves for Canaan Genesis 31

1906 BC Jacob Wrestles with God Genesis 32

1906 BC Jacob Meets Esau Genesis 33

1906 BC Jacob Settles in Shechem Genesis 33:18

1906 BC Shechem Defiles Dinah Genesis 34

1906 BC Jacob Returns to Bethel Genesis 35

1906 BC Jacob Named Israel Genesis 35:10

1906 BC Descendants of Esau Genesis 36

1903 BC Rachel Dies Genesis 35:18

1898 BC Joseph's Dreams and Betrayal Genesis 37

1898 BC Joseph Sold into Slavery Genesis 37:25

1898 BC Tamar deceives Judah Genesis 38

1898 BC Joseph Prospers Under Potiphar Genesis 39

1889 BC Potiphar's Wife Accuses Joseph Genesis 39:7

1889 BC Joseph Imprisoned Genesis 39:20

1887 BC The Cupbearer and the Baker's Dreams Genesis 40

1886 BC Joseph Interprets Pharaoh's Dreams Genesis 41

1886 BC Joseph Put in Charge Genesis 41:33

1886 BC Seven Years of Plenty Begin Genesis 41:47

1875 BC Famine Begins Genesis 41:53

1875 BC Joseph's Brothers Sent to Egypt Genesis 42

1875 BC Simeon Detained by Joseph Genesis 42:24

1875 BC The Return with Benjamin Genesis 43

1875 BC Benjamin and the Silver Cup Genesis 44

1875 BC Joseph Reveals His Identity Genesis 45

1875 BC Joseph Sends for Jacob Genesis 45:9

1875 BC Jacob and Family to Egypt Genesis 46

1875 BC Jacob to Goshen Genesis 47

1859 BC Jacob's Illness Genesis 48

1859 BC Jacob's Blessing and Death Genesis 49

1859 BC The Burial of Jacob Genesis 50

1806 BC The Death of Joseph Genesis 50:26

1800 BC Jacob's Family Stays in Egypt Exodus 1

1700 BC Israelites Multiply in Egypt Exodus 1:6

1600 BC Israelites Oppressed by New King Exodus 1:8

1539 BC Pharaoh's Order to Kill Firstborn Exodus 1:22

1525 BC The Birth and Adoption of Moses Exodus 2

1486 BC Moses Flees into Midian Exodus 2:11

1446 BC Israelites Groan in Slavery Exodus 2:23

1446 BC Moses Sent to Deliver Israel Exodus 3-6

1446 BC The Ten Plagues on Egypt Exodus 7-12

1446 BC The Exodus Begins Exodus 13-18

1446 BC The Isreaelites At Mount Sinai Exodus 19

1446 BC Moses Receives the Commandments Exodus 20

1446 BC Moses Receives the Law Exodus 21-24

1446 BC Preparations for the Tabernacle Exodus 25-31

1446 BC The Golden Calf and Moses' Anger Exodus 32

1446 BC The Journey Resumes Exodus 33-39

1445 BC The Tabernacle is Erected and Filled Exodus 40

1445 BC Laws for Sacrifices and Offerings Leviticus 1-7

1445 BC Aaron and His Sons Consecrated Leviticus 8; 9

1445 BC The Sin of Nadab and Abihu Leviticus 10

1445 BC Laws of Purity Leviticus 11-19

1445 BC Punishments and Regulations Leviticus 20-22

1445 BC Feasts and Jubilee Leviticus 23

1445 BC Census, Tribes, Duties Numbers 1-6

1445 BC Tabernacle Dedication Numbers 7-10

1445 BC The People Complain Numbers 11; 12

1445 BC The Twelve Spies Numbers 13

1445 BC People Murmur at the Spies' Report Numbers 14; 15

1426 BC Korah's Rebellion Numbers 16

1426 BC Aaron's Staff Buds Numbers 17

1426 BC Priests, Red Heifer, Cleansing Numbers 18; 19

1407 BC Water from the Rock at Meribah Numbers 20

1407 BC Aaron's Death Numbers 20:22

1407 BC The Bronze Snake Numbers 21

1407 BC Balaam and the Angel Numbers 22-25

1407 BC The Second Census Numbers 26

1407 BC The Daughters of Zelophehad Numbers 27

1407 BC Joshua Chosen to Succeed Moses Numbers 27:18

1407 BC Special sacrifices and holy days Numbers 28; 29

1407 BC Vows of women Numbers 30

1407 BC Conquest of Midian Numbers 31

1407 BC Division of Transjordan Numbers 32

1407 BC Summary of Israel's Journey Numbers 33

1407 BC Apportionment of Canaan Numbers 34

1407 BC Borders and Cities of Refuge Numbers 35

1407 BC Zelophehad's Daughters Marry Numbers 36

1407 BC Psalm of Moses Psalm 90

1407 BC Moses' Summary of Israel's History Deuteronomy 1-4

1406 BC Recapitulation of the Law Deuteronomy 4:44; 31

1406 BC The Song of Moses Deuteronomy 32

1406 BC Moses Blesses the Twelve Tribes Deuteronomy 32:48

1406 BC Blessings of Moses Deuteronomy 33

1406 BC The Death of Moses Deuteronomy 34

1406 BC God Commissions Joshua Joshua 1

1406 BC Rahab Welcomes the Spies Joshua 2

1406 BC The Israelites Cross the Jordan Joshua 3-5

1406 BC Conquer of Jericho and Ai Joshua 6- 8

1405 BC Kings Join against Israel Joshua 9

1405 BC The Sun Stands Still Joshua 10

1405 BC Northern Palestine Defeated Joshua 11; 12

1399 BC Land allotted among the Tribes Joshua 13-22

1375 BC Joshua's Farewell Address Joshua 23; 24

1375 BC Micah's Idolatry Judges 17

1375 BC Danites Settle in Laish, Take Micah's Idols Judges 18

1375 BC A Levite's Concubine Degraded Judges 19

1375 BC Israelites Defeat the Benjamites Judges 20

1375 BC Wives for the Benjamites Judges 21

1374 BC Israelites Capture Jerusalem, Hebron Judges 1

1374 BC Israel Rebuked and Defeated Judges 2

1374 BC Israel's idolatry and Servitude; Othniel Judges 3

1334 BC Eglon Judges 3:12

1316 BC Ehud Judges 3:15

1235 BC Deborah and Barak Judges 4

1235 BC The Song of Deborah and Barak Judges 5

1169 BC Gideon and the Midianites Judges 6-8

1140 BC Naomi, Ruth and Boaz Ruth 1-4

1129 BC Abimelech Conspires to Become King Judges 9

1126 BC Plot against Abimelech Judges 9:22

1126 BC Abimelech is Slain Judges 9:50

1118 BC Tola, Jair Judges 10

1100 BC Birth of Samuel 1 Samuel 1

1100 BC Hannah's Song 1 Samuel 2

1097 BC Jephthah's Covenant with the Gileadites Judges 11

1090 BC Jephthah, Ephraim, Ibzan, Elon, Abdon Judges 12

1090 BC Israel Oppressed by the Philistines Judges 13

1075 BC Samson's Marriage and Riddle Judges 14

1075 BC Samson Burns the Philistine Crops Judges 15

1075 BC Samson and Delilah Judges 16

1070 BC Battle of Shiloh 1 Samuel 3

1070 BC Philistines Take the Ark 1 Samuel 4; 5

1070 BC Philistines Return the Ark to Israel 1 Samuel 6

1070 BC Ark brought to Abinadab's House 1 Samuel 7

1050 BC Israelites Repent at Mizpeh 1 Samuel 7:3

1043 BC Saul Becomes King 1 Samuel 8-10

1042 BC Saul Defeats the Ammonites 1 Samuel 11; 12

1041 BC Saul's War with the Philistines 1 Samuel 13

1041 BC Jonathan's Miraculous Victory 1 Samuel 14

1028 BC Saul's Disobedience and Samuel's Rebuke 1 Samuel 15

1024 BC Samuel Anoints David at Bethlehem 1 Samuel 16

1024 BC David Kills Goliath 1 Samuel 17

1015 BC Jonathan's Friendship with David 1 Samuel 18

1014 BC David Protected from Saul 1 Samuel 19

1013 BC David and Jonathan's Covenant 1 Samuel 20

1013 BC David's Psalm of Deliverance (1 Samuel 20) Psalm 59

1012 BC David at Nob and Gath 1 Samuel 21

1012 BC David's Psalm Fleeing Saul (1 Samuel 21) Psalm 52

1012 BC David's Psalm Before Ahimelech (Samuel 21) Psalm 34

1011 BC David's Psalm at Gath (1 Samuel 21) Psalm 56

1011 BC Saul Slays the Priests of Nob 1 Samuel 22

1011 BC David's Psalms in the Cave (1 Samuel 22) Psalms 57; 142

1011 BC David Flees Saul 1 Samuel 23

1011 BC David's Psalm at Keilah (1 Samuel 23) Psalm 54

1011 BC David Spares Saul's Life 1 Samuel 24

1011 BC Samuel Dies 1 Samuel 25

1011 BC David Spares Saul a Second Time 1 Samuel 26

1010 BC David Flees to the Philistines 1 Samuel 27

1010 BC Saul and the Witch of Endor 1 Samuel 28

1010 BC Achish Sends David Away 1 Samuel 29

1010 BC David Destroys the Amalekites 1 Samuel 30

1010 BC Saul and His Sons Killed 1 Samuel 31

1010 BC David Mourns for Saul and Jonathan 2 Samuel 1

1010 BC David Made King over Judah 2 Samuel 2

1008 BC Civil War Between Abner and Joab 2 Samuel 2:12

1006 BC House of David Strengthened 2 Samuel 3

1005 BC Joab murders Abner 2 Samuel 3:22

1004 BC The Murder of Ish-bosheth 2 Samuel 4

1003 BC Genealogies of the Israelites 1 Chronicles 1-9

1003 BC Saul's Overthrow and Defeat 1 Chronicles 10

1003 BC David Reigns over All Israel 2 Samuel 5, 1 Chronicles 11

1002 BC David's Army Grows 1 Chronicles 12

1000 BC David fetches the ark 1 Chronicles 13

1000 BC David's Family Grows 1 Chronicles 14

1000 BC The Ark is Brought to Jerusalem 2 Samuel 6, 1 Chronicles 15

1000 BC David Plans a Temple 2 Samuel 7

998 BC David Defeats the Philistines 2 Samuel 8

998 BC David's Psalm of Victory (2 Samuel 8) Psalm 60

998 BC David's Psalm of Zion Psalm 15

998 BC David's Psalm of Glory to God Psalm 24

998 BC David's festival sacrifice 1 Chronicles 16

998 BC Psalms of Praise (1 Chronicles 16) Psalms 96; 105; 106

997 BC David Purposes to build a Temple 1 Chronicles 17

996 BC David Strengthens His Kingdom 1 Chronicles 18

995 BC David and Mephibosheth 2 Samuel 9

995 BC David Defeats Ammon and Aram 2 Samuel 10, 1 Chronicles 19

995 BC The Capture of Rabbah 1 Chronicles 20

993 BC David and Bathsheba 2 Samuel 11

991 BC Nathan Rebukes David 2 Samuel 12

991 BC David's Psalm of Repentance (2 Samuel 12) Psalm 51

990 BC Solomon is Born 2 Samuel 12:24

990 BC Amnon and Tamar 2 Samuel 13

990 BC Amnom Killed by Absalom 2 Samuel 13:23

988 BC The Widow of Tekoa 2 Samuel 14

980 BC Absalom Recalled 2 Samuel 14:21

979 BC Psalms of David Psalms 2-145 (Assorted)

979 BC Psalms of Korah Psalms 42-44; 84-85; 87-88

979 BC Psalms of Asaph Psalm 50; 73; 75-78; 80-83; 89

979 BC Psalms of Unknown Authors Psalms 1-150 (Assorted)

979 BC David Forces a Census 1 Chronicles 21

979 BC Preparation for building the Temple 1 Chronicles 22

979 BC Preparation of Priesthood 1 Chronicles 23

979 BC Divisions of Levites 1 Chronicles 24

979 BC Preparation of sanctuary singers 1 Chronicles 25

979 BC Preparation of gatekeepers, treasurers 1 Chronicles 26

979 BC Preparation of government 1 Chronicles 27

976 BC Absalom's Conspiracy 2 Samuel 15

976 BC David Flees Jerusalem 2 Samuel 15:13

972 BC David and Ziba, Shimei 2 Samuel 16

972 BC Shimei Curses David 2 Samuel 16:5

972 BC David's Psalm of Thirst for God (2 Samuel 16) Psalm 63

972 BC Hushai's Warning Saves David 2 Samuel 17

972 BC David Psalms of Deliverance (2 Samuel 17) Psalms 41; 55

972 BC Absalom Slain by Joab 2 Samuel 18

972 BC Joab Comforts David 2 Samuel 19

972 BC Sheba Rebels Against David 2 Samuel 20

970 BC The Gibeonites Avenged 2 Samuel 21

970 BC David's Song of Deliverance 2 Samuel 22

970 BC David's Last Song 2 Samuel 23

970 BC David's Psalm of Steadfastness (2 Samuel 23) Psalm 108

970 BC David Counts the Fighting Men 2 Samuel 24

970 BC David's last days 1 Chronicles 28; 29, 1 Kings 1; 2

970 BC David's Psalm of Salvation (1 Kings 2) Psalm 37

967 BC Psalm for Solomon (2 Chronicles 1) Psalm 72

967 BC Solomon Asks for Wisdom 2 Chronicles 1, 1 Kings 3

967 BC Psalm of Korah (1 Kings 3) Psalm 45

967 BC Solomon's Wisdom 1 Kings 4

967 BC Solomon's Preparations for the Temple 1 Kings 5

966 BC The Building of Solomon's Temple 1 Kings 6

966 BC The Building of Solomon's Palace 1 Kings 7

966 BC The Ark Brought to the Temple 1 Kings 8

966 BC God's covenant with Solomon 1 Kings 9

966 BC Solomon Prepares for a Temple and Palace 2 Chronicles 2

966 BC Solomon Builds the Temple in Jerusalem 2 Chronicles 3

966 BC Temple Furnishings 2 Chronicles 4

959 BC Ark Brought into the Temple 2 Chronicles 5

959 BC Solomon's Prayer of Temple Dedication 2 Chronicles 6

959 BC God's Glory in the Temple 2 Chronicles 7

959 BC Psalms of Solomon (2 Chronicles 7) Psalms 135; 136

959 BC Solomon's buildings 2 Chronicles 8

950 BC Solomon Psalm of Blessing Psalm 127

950 BC The Proverbs of Solomon Proverbs 1-29

950 BC The Words of Agur Proverbs 30

950 BC King Lemuel's Proverb Proverbs 31

950 BC Solomon's Song of Songs Songs 1-8

946 BC Mutual Presents of Solomon and Hiran 1 Kings 9:10

946 BC The Queen of Sheba Visits Solomon, 1 Kings 10, 2 Chronicles 9

939 BC Solomon's Wives and Idolatry 1 Kings 11

937 BC Ecclesiastes Words of the Preacher Ecclesiastes 1-12

931 BC Solomon's Death 1 Kings 11:40

931 BC The Kingdom is Divided 1 Kings 12; 13

930 BC Israelites Rebel against Rehoboam 2 Chronicles 10

930 BC Rehoboam's Reign over Judah 2 Chronicles 11

927 BC Rehoboam's sin 2 Chronicles 12

925 BC Ahijah's Prophecies against Jeroboam 1 Kings 14

913 BC Rehoboam's Wicked Reign 1 Kings 14:21

913 BC Abijam's wicked reign 1 Kings 15

913 BC Civil War against Jeroboam 2 Chronicles 13

913 BC Asa Destroys Idolatry 2 Chronicles 14

909 BC Jehu's prophecy against Baasha 1 Kings 16

895 BC Asa's Reforms 2 Chronicles 15

894 BC Hanani's rebuke 2 Chronicles 16

886 BC Elah, Zimri, Omri 1 Kings 16:5

874 BC Ahab's wicked reign 1 Kings 16:27

869 BC Jehoshaphat Succeeds Asa 2 Chronicles 17

863 BC Elijah Prays for Drought 1 Kings 17

863 BC Elijah Fed by Ravens 1 Kings 17:3

863 BC The Widow at Zarephath 1 Kings 17:7

863 BC Elijah on Mount Carmel 1 Kings 18

858 BC Elijah Flees Jezebel 1 Kings 19

858 BC Elisha Called 1 Kings 19:19

857 BC Ben-Hadad Attacks Samaria 1 Kings 20

857 BC Ahab Defeats Ben-Hadad 1 Kings 20:14

855 BC Ahab Takes Naboth's Vineyard 1 Kings 21

853 BC Israel and Judah against Syria 1 Kings 22

853 BC The Vision of Obadiah Obadiah 1

853 BC Jehoshaphat Allies with Ahab 2 Chronicles 18

853 BC Jehosaphat's deeds 2 Chronicles 19

853 BC War with Ammon and Moab 2 Chronicles 20

852 BC Jehoram's Wicked Reign in Judah 2 Chronicles 21

852 BC Moab Rebels 2 Kings 1

851 BC Elijah Taken up to Heaven 2 Kings 2

851 BC Elisha Succeeds Elijah 2 Kings 2:12

850 BC Jehoram Meets Moab Rebellion 2 Kings 3

849 BC The Widow's Oil 2 Kings 4

849 BC Elisha Raises The Shunammite boy 2 Kings 4:8

849 BC The Healing of Naaman 2 Kings 5

848 BC Elisha Floats an Axhead 2 Kings 6

848 BC Elisha Promises Plenty in Samaria 2 Kings 7

847 BC The Shunammite's Land 2 Kings 8

841 BC Jehu Reigns in Israel 2 Kings 9

841 BC Jehu Kills Joram 2 Kings 9:11

841 BC Ahab's Family Killed 2 Kings 10

841 BC Baal Worshipers killed 2 Kings 10:18

841 BC Joash escapes Athaliah 2 Kings 11

841 BC Ahaziah Succeeds Jehoram in Judah 2 Chronicles 22

841 BC Jehoiada Makes Joash King 2 Chronicles 23

835 BC Joash Reigns Well 2 Chronicles 24, 2 Kings 12

835 BC The Word of the LORD to Joel Joel 1-3

812 BC Joash Orders Temple repairs 2 Kings 12:6

812 BC Jehoahaz's wicked reign 2 Kings 13

796 BC Amaziah's good reign 2 Kings 14, 2 Chronicles 25

790 BC Azariah's good reign 2 Kings 15

790 BC Uzziah Reigns in Judah 2 Chronicles 26

766 BC The Words of Amos Amos 1-9

760 BC Jonah Sent to Nineveh Jonah 1-4

753 BC Hosea's Prophecies Hosea 1-14

750 BC Jotham Succeeds Uzziah 2 Chronicles 27

742 BC Wicked Reign of Ahaz 2 Chronicles 28, 2 Kings 16

739 BC Isaiah Complains of Zion's Corruption Isaiah 1-5

739 BC Isaiah's Vision and Commission Isaiah 6

735 BC Isaiah's Prophesy of Immanuel Isaiah 7

735 BC The Word of the LORD to Micah Micah 1-7

734 BC Uriah and Zechariah Isaiah 8

730 BC Isaiah Prophesies a Child Is Born Isaiah 9

730 BC Isaiah Prophesies Judgments Upon Israel Isaiah 9:8

730 BC Isaiah Prophesies Judgment on Assyria Isaiah 10

730 BC Isaiah Prophesies The Root of Jesse Isaiah 11

730 BC Isaiah's Joyful Thanksgiving Isaiah 12

725 BC Isaiah Prophesies against the Nations Isaiah 13-22

725 BC Isaiah's Valley of Vision Isaiah 22

725 BC Isaiah's Burden of Tyre Isaiah 23

725 BC Devastation on the Earth Isaiah 24

725 BC Isaiah's Songs of Praise Isaiah 25-27

725 BC Isaiah's Further Warnings Isaiah 28-32

725 BC Isaiah Prophesies a King Shall Reign Isaiah 32

725 BC Isaiah Declares God's Judgments Isaiah 33; 34

725 BC Isaiah Declares the Joyful Will Flourish in Zion Isaiah 35

725 BC Hoshea the Last King of Israel 2 Kings 17

722 BC Israel Led into Captivity 2 Kings 17:6

721 BC Strange Nations Transplanted into Samaria 2 Kings 17:24

716 BC Hezekiah's Good Reign 2 Chronicles 29

715 BC Hezekiah proclaims a solemn Passover 2 Chronicles 30

715 BC Idolatry is Destroyed 2 Chronicles 31

712 BC Hezekiah's Illness and Healing 2 Kings 20, Isaiah 38

711 BC Hezekiah Shows Treasures 2 Kings 20:12, Isaiah 39

711 BC Isaiah Prophesies Captivity and Restoration Isaiah 40-66

701 BC Sennacherib Threatens Jerusalem 2 Kings 18, Isaiah 36, 2 Chronicles 32

701 BC Korah's Psalms of Refuge (2 Chronicles 32) Psalms 46-48

701 BC Hezekiah's Prayer 2 Kings 19, Isaiah 37

697 BC The Vision of Nahum Nahum 1-3

687 BC Manasseh's Wicked Reign 2 Kings 21, 2 Chronicles 33

640 BC Josiah's good reign 2 Kings 22, 2 Chronicles 34

638 BC The Word of the LORD to Zephaniah Zephaniah 1-3

627 BC The Call of Jeremiah Jeremiah 1

627 BC Jeremiah Declares Judah Forsakes God Jeremiah 2-6

627 BC Jeremiah's Message at the Temple Gate Jeremiah 7-10

625 BC The Oracle to Habakkuk Habakkuk 1-3

622 BC Jeremiah Proclaims God's Covenant Jeremiah 11; 12

621 BC Josiah Prepares for Temple Repair 2 Kings 22:3

621 BC Hilkiah finds the lost Book of the Law 2 Kings 22:8

621 BC Josiah Celebrates the Passover 2 Kings 23, 2 Chronicles 35

609 BC Jehoiakim's wicked reign 2 Chronicles 36

609 BC Jeremiah Proclaims Covenant Is Broken Jeremiah 13-20

609 BC Jeremiah Prophesies against Egypt Jeremiah 46

609 BC Jeremiah Prophesies against Philistia Jeremiah 47

605 BC Daniel Refuses the King's Portion Daniel 1

604 BC Daniel Interprets Nebuchadnezzar Dream Daniel 2

601 BC Rebellion of Jehoiakim 2 Kings 24

597 BC Jehoiachim exiled 2 Kings 24:10

597 BC Zedekiah reigns in Judah 2 Kings 24:18

594 BC Jeremiah Prophesies against Moab Jeremiah 48

594 BC Jeremiah Prophesies against Ammon Jeremiah 49

593 BC Ezekiel's Prophecy at Chebar Ezekiel 1

593 BC Ezekiel's Calling and Instruction Ezekiel 2

593 BC Ezekiel Eats the Scroll Ezekiel 3

593 BC Ezekiel Foretells Siege of Jerusalem Ezekiel 4; 5

593 BC Ezekiel's Vision of the End Ezekiel 6; 7

592 BC Ezekiel's First Temple Vision Ezekiel 8-19

591 BC Ezekiel Sees God Refuse the Elders Ezekiel 20

591 BC Ezekiel Prophesies against Jerusalem Ezekiel 21; 22

591 BC Ezekiel Prophesies against two Sisters Ezekiel 23

588 BC Siege of Jerusalem Begins 2 Kings 25

588 BC Jeremiah's Conflicts Jeremiah 21-33

588 BC Jeremiah Prophesies Judgment on Judah Jeremiah 34 - 45

588 BC Siege of Jerusalem Begins Ezekiel 24

587 BC God's Vengeance on Ammon and Edom Ezekiel 25

586 BC The Fall of Jerusalem 2 Kings 25, Jeremiah 52

586 BC Psalms of Desolation (Jeremiah 52) Psalms 74; 79

586 BC Jeremiah Prophesies against Babylon Jeremiah 50; 51

586 BC Jeremiah's Lamentations Lamentations 1-5

586 BC Ezekiel Pronounces Judgment on Tyre Ezekiel 26-28

586 BC Ezekiel Prophesies against Egypt Ezekiel 29-32

586 BC Ezekiel the Watchman Ezekiel 33

585 BC Ezekiel Explains Jerusalem's Fall Ezekiel 33:21

585 BC Ezekiel Foresees Reproof and Restoration Ezekiel 34-36

585 BC Ezekiel Sees Resurrection of Dry Bones Ezekiel 37

585 BC Ezekiel Sees Future battle Ezekiel 38

585 BC Ezekiel Sees God's judgment upon Gog Ezekiel 39

585 BC Shadrach, Meshach, and Abednego Daniel 3

582 BC Nebuchadnezzar’s Dream Daniel 4

582 BC Daniel Interprets Nebuchadnezzar’s Dream Daniel 4:19

573 BC Ezekiel's Second Temple Vision Ezekiel 40-48

539 BC Daniel Interprets Handwriting on the Wall Daniel 5

539 BC Daniel Survives the Lions' Den Daniel 6

539 BC Daniel's Vision of Four Beasts Daniel 7

539 BC Daniel's Vision of the Ram and Goat Daniel 8

539 BC Daniel's Prayer and Gabriel's Answer Daniel 9

539 BC Daniel Comforted by the Angel Daniel 10

539 BC Daniel Prophesies Overthrow of Persia Daniel 11

539 BC Daniel Prophesies Deliverance for Israel Daniel 12

537 BC The Proclamation of Cyrus Ezra 1

537 BC The Exiles Return Ezra 2

535 BC Temple Work Begins Ezra 3

534 BC Adversaries Hinder Temple Work Ezra 4

534 BC Artaxerxes Orders Work Stopped Ezra 4:17

520 BC Tattenai's Letter to Darius Ezra 5

520 BC The Word of the LORD by Haggai Haggai 1; 2

520 BC The Word of the LORD to Zechariah Zechariah 1-14

520 BC Temple Work Resumed by Darius' Decree Ezra 6

515 BC Completion and Dedication of the Temple Ezra 6:16

483 BC Queen Vashti Deposed Esther 1

478 BC Esther Becomes Queen Esther 2

478 BC Mordecai Thwarts a Conspiracy Esther 2:21

474 BC Haman Seeks Revenge on the Jews Esther 3

473 BC Mordecai Informs Esther of Haman's Plot Esther 4

473 BC Esther Prepares a Banquet Esther 5

473 BC The King Honors Mordecai Esther 6

473 BC Haman Is Hanged Esther 7

473 BC Xerxes' Edict on Behalf of Esther and Jews Esther 8

472 BC Purim Instituted Esther 9

472 BC Xerxes' Tribute to Mordecai Esther 10

458 BC Ezra Journeys to Jerusalem Ezra 7

458 BC Ezra Commissioned by Artaxerxes Ezra 7:11

457 BC Families Return to Jerusalem with Ezra Ezra 8

457 BC Ezra's reforms Ezra 9

456 BC Ezra's Prayer About Intermarriage Ezra 10

445 BC Nehemiah's Prayer for the Exiles Nehemiah 1

444 BC Artaxerxes Sends Nehemiah to Jerusalem Nehemiah 2

444 BC Builders of the Walls Named Nehemiah 3

444 BC Builders Overcome Ridicule Nehemiah 4

444 BC Nehemiah Abolishes Debt and Bondage Nehemiah 5

444 BC Sanballat's Plot Nehemiah 6

444 BC Completion of the Wall Nehemiah 6:15

444 BC Census of Returned Exiles Nehemiah 7

444 BC Ezra Reads the Law Nehemiah 8

444 BC Israelites Fast and Repent Nehemiah 9

444 BC Israelites Seal the Covenant Nehemiah 10

444 BC People Settle in Jerusalem Nehemiah 11; 12

432 BC Nehemiah Restores Laws Nehemiah 13

430 BC The Word of the LORD by Malachi Malachi 1-4

New Testament

All Dates are Approximate

6 BC Birth of John the Baptist Luke 1, John 1:6

6 BC Augustus Taxes the Roman Empire Luke 2

5 BC Birth of Jesus Matthew 1, Mark 1, Luke 2:6, John 1:14

5 BC Visit of the Magi Matthew 2

5 BC Escape to Egypt Matthew 2:13

4 BC Slaughter of Infants Matthew 2:16

4 BC Return to Nazareth Matthew 2:23

8 AD The Boy Jesus at the Temple Luke 2:41

26 AD John the Baptist Prepares the Way Matthew 3, Mark 1:4, Luke 3, John 1:15

26 AD The Baptism of Jesus Matthew 3:13, Mark 1:9, Luke 3:21

27 AD Temptation of Jesus Matthew 4, Mark 1:12, Luke 4

27 AD Jesus Calls his First Disciples Matthew 4:18, Mark 1:16, Luke 5

27 AD Wedding at Cana John 2

27 AD Jesus Teaches Nicodemus John 3

27 AD Jesus Testifies to the Samaritan Woman John 4

27 AD Sermon on the Mount Matthew 5-7

28 AD Instructions on Prayer Luke 11

28 AD Jesus Ministers in Galilee Matthew 8, Mark 2, Luke 4:14

28 AD The Pool of Bethesda John 5

28 AD Jesus Lord of the Sabbath Matthew 12, Mark 3, Luke 6

28 AD Jesus Answers John's Disciples Matthew 11, Luke 7

28 AD Jesus Speaks Many Parables Matthew 13, Mark 4, Luke 8

28 AD Jesus Heals a Demoniac Matthew 8:28, Mark 5, Luke 8:26

28 AD Jesus Heals a Paralytic Matthew 9

29 AD Jesus Sends out His Twelve Apostles Matthew 10, Mark 6

29 AD John the Baptist Beheaded Matthew 14, Mark 6:14

29 AD Jesus Feeds the 5,000 Matthew 14:15, Mark 6:30, Luke 9, John 6

29 AD Teachings on Clean and Unclean Matthew 15, Mark 7

29 AD Peter's Confession of Christ Matthew 16, Mark 8, Luke 9:18

29 AD The Transfiguration Matthew 17, Mark 9, Luke 9:28

29 AD Greatest and Least in the Kingdom Matthew 18

29 AD Jesus Sends out the Seventy-two Luke 10

29 AD Jesus Teaches at the Feast of Tabernacles John 7

29 AD The Woman Caught in Adultery John 8

29 AD Jesus Affirms He is the Son of God John 9

29 AD The Shepherd and His Flock John 10

30 AD Jesus Speaks More Parables Luke 12-16

30 AD Jesus Cleanses the Ten Lepers Luke 17

30 AD Jesus Raises Lazarus John 11

30 AD Final Journey to Jerusalem Matthew 19; 20, Mark 10, Luke 18

30 AD The Triumphal Entry Matthew 21, Mark 11, Luke 19, John 12

30 AD Closing Ministry in Jerusalem Matthew 22 - 25, Mark 12; 13, Luke 20; 21

30 AD Thursday Before Passover Matthew 26, Mark 14, Luke 22, John 13

30 AD Jesus Comforts His Disciples John 14

30 AD Jesus the True Vine John 15

30 AD Jesus Promises the Holy Spirit John 16

30 AD Jesus' Intercessory prayers John 17

30 AD Jesus' Betrayal, Trial, Crucifixion Matthew 27, Mark 15, Luke 23, John 18; 19

30 AD Jesus' Resurrection Matthew 28, Mark 16, Luke 24, John 20; 21

30 AD The Ascension Acts 1

30 AD Matthias Chosen by Lot Acts 1:12

30 AD The Holy Spirit Comes at Pentecost Acts 2

30 AD Peter Heals and Preaches Acts 3

30 AD Peter and John Arrested and Released Acts 4

30 AD Believers Share All Acts 4:32

30 AD Deaths of Ananias and Sapphira Acts 5

30 AD Apostles Preach and Heal Acts 5:11

31 AD Stephen's Speech, Stoning and Death Acts 6; 7

31 AD Saul Persecutes the Church Acts 8

31 AD Philip in Samaria Acts 8:3

31 AD Simon the Sorcerer Acts 8:9

31 AD Philip and the Ethiopian Acts 8:26

34 AD Saul's Conversion Acts 9

37 AD Peter Preaches to the Gentiles Acts 10; 11

42 AD Barnabas Sent to Antioch Acts 11:22

42 AD Peter Led from Prison by the Angel Acts 12

44 AD Herod Agrippa Dies Acts 12:20

45 AD James Writes his Letter James 1-5

48 AD Paul's First Missionary Journey Acts 13

48 AD Paul preaches in Pisidian Antioch Acts 13:14

48 AD Paul and Barnabas in Iconium Acts 14

48 AD Paul and Barnabas in Lystra and Derbe Acts 14:8

48 AD Paul and Barnabas Return to Syrian Antioch Acts 14:21

48 AD Return to Syrian Antioch Acts 14:24

48 AD The Council at Jerusalem Acts 15

49 AD Paul's Second Missionary Journey Acts 15:36

49 AD Paul in Philippi Acts 16

49 AD Paul in Thessalonica, Berea, Athens Acts 17

51 AD Paul in Corinth Acts 18

51 AD Paul Writes to the Thessalonians 1 Thessalonians 1-5

52 AD Paul Writes again to the Thessalonians 2 Thessalonians 1-3

54 AD Paul in Ephesus Acts 19

54 AD Paul Writes to the Corinthians 1 Corinthians 1-16

54 AD Paul Writes to the Galatians Galatians 1-6

57 AD Paul in Macedonia and Greece Acts 20

57 AD Paul Writes to the Romans Romans 1-16

57 AD Paul Writes again to the Corinthians 2 Corinthians 1-13

59 AD Paul Returns to Jerusalem Acts 21-23

60 AD Paul imprisoned in Caesarea Acts 24

62 AD Paul Before Festus Acts 25

62 AD Paul Before Agrippa Acts 26

62 AD Paul Sails for Rome Acts 27

62 AD The Shipwreck Acts 27:13

62 AD Paul Ashore at Malta Acts 28

62 AD Paul Preaches at Rome Acts 28:11

62 AD Paul Writes to the Ephesians Ephesians 1-6

62 AD Paul Writes to the Philippians Philippians 1-4

62 AD Paul Writes to the Colossians Colossians 1-4

62 AD Paul Writes to Philemon Philemon 1

63 AD Paul Writes to Timothy 1 Timothy 1-6

64 AD Peter Writes his First Letter 1 Peter 1-5

66 AD Paul Writes to Titus Titus 1-3

67 AD Paul Writes Again to Timothy 2 Timothy 1 - 4

67 AD Peter Writes his Second Letter 2 Peter 1 - 3

68 AD Letter to the Hebrews Hebrews 1-13

68 AD Jude Writes his Letter Jude 1

90 AD John Writes his First Letter 1 John 1-5

92 AD John Writes his Second Letter 2 John 1

94 AD John Writes his Third Letter 3 John 1

95 AD John's Revelation on Patmos Revelation 1-22

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Word Document: Bible Timeline.docx which is SAFE to open and print.

Aside: The by far best Bible timeline I've found is CHARLES STRONG'S BIBLE TIMELINE.docx.

To website CONTENTS Page.

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No single book in Scripture deals principally with salvation by grace through faith, NOT John’s gospel (as thought by many), NOT any of the Pauline epistles, Hebrews, the general epistles, or any other book in Scripture, both Old and New Testaments.

Again, salvation by grace through faith, though usually dealt with extensively by man, is simply NOT the main message of Scripture.

The Preaching of the Cross
Messages for Both the Saved and the Unsaved
By Arlen L. Chitwood of Lamp Broadcast

Parts:

Part 1

Part 2

Part 3

Part 4

Part 1 of 4

For the preaching [KJV: message*] of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God. For I determined not to know anything among you except Jesus Christ and Him crucified.
That your faith should not be in the wisdom of men but in the power of God. However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing. But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory. (1 Corinthians 1:18; 2:1-2, 5-8 NKJV)
(*With this one word-exception, the New King James Version of Scripture is utilized throughout this composition)

In Scripture, there is a preaching of the cross to the saved, and there is a preaching of the cross to the unsaved. And the former is dealt with far more extensively in Scripture than the latter.

Salvation by grace through faith, having to do with the preaching of the cross to the unsaved, as seen for example in Ephesians 2:8-9, is NOT the main message of Scripture:

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. (Ephesians 2:8-9)

Rather, the main message of Scripture is seen in what salvation by grace through faith allows and where it takes an individual. Salvation by grace through faith, as seen in Ephesians 2:8-9 – a passing “from death to life” (John 5:24; Ephesians 2:1, 5) – takes an individual to that which is seen in Ephesians 2:10, which is another way of expressing the preaching of the cross to the saved:

For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. (Ephesians 2:10)

Twofold Nature of the Preaching of the Cross

Again, salvation by grace through faith, though usually dealt with extensively by man, is simply NOT the main message of Scripture.

ALL Scripture, after one fashion or another, deal principally with the preaching of the cross to the saved, not to the unsaved. ALL Scripture is in line with the manner in which the matter was originally set forth in the opening thirty-four verses of Genesis (Genesis 1:1-2:3) – showing the manner and time in which God uses to restore a ruined creation (six days of time, with a view to a subsequent seventh day of rest, foreshadowing 6,000 years of restorative work, followed by 1,000 years of rest).

The first day’s restorative activity can only foreshadow God’s beginning restorative activity for ruined man (salvation by grace through faith). And God’s continued restorative work during the subsequent five days can only foreshadow a continued restorative activity for man (things beyond salvation by grace through faith). And ALL is with a view to a seventh-day of rest.

The preceding is not to undermine, in any way, the importance of the preaching of the cross to the unsaved, for a person can’t get to the preaching of the cross to the saved apart from beginning with the preaching of the cross to the unsaved. Rather, attention is simply being called to the manner in which God has structured His Word relative to these two aspects of the preaching of the cross.

To illustrate from Genesis chapters one and two (Genesis 1; 2), it is to say that a person CAN’T begin with activity foreshadowed by day two in Genesis chapter one. He has to FIRST go through that which is foreshadowed by activity on day one. This is where he MUST begin, but he is NOT to remain in that which is foreshadowed by activity on day one. Rather, he is to MOVE ON to that which is foreshadowed by activity on the subsequent five days, with a view to that which is foreshadowed by activity on the seventh day.

Note relative to the preceding that Jude sought to write an epistle dealing with salvation by grace through faith – the “common salvation” (Jude 1:3a). But the Spirit of God would not allow him to write an epistle of this nature. Rather Jude was moved to write on things beyond salvation by grace through faith. Jude was moved to write an epistle exhorting believers to “contend earnestly for the faith” (Jude 1:3b). And “the faith” is an expression peculiarly related to the Word of the Kingdom, part and parcel with the preaching of the cross to the saved (1 Timothy 5:11-16; 2 Timothy 4:7-8).

And this same thing can be seen in any other New Testament epistle, or any book throughout both Testaments. The message of salvation by grace through faith can be found in practically any epistle or book, but it is NEVER seen as the main message.

The Preaching in View in 1 Corinthians 1:18; 2:1-8

First Corinthians 1:18 refers to the preaching of the cross in relation to two classes of individuals – those who are perishing, and those who are being saved.

The writer, Paul, places himself among those presently being saved. He, and those referenced with him, had been saved (past [Genesis 1:2-5 {2b}; Ephesians 2:8-9]), they were being saved (present [Genesis 1:6ff; Ephesians 2:10]), and this was with a view to salvation, a seventh day rest (future [Genesis 2:1-3; Hebrews 4:4-9]).

They had been saved by/through the simple preaching of the gospel of grace; they were now being saved by/through the preaching of the gospel of glory. And both have to do with the preaching of the cross, with a view to salvation being realized on the seventh day, in the Messianic Era.

Contextually, those perishing in the first part of the verse CANNOT possibly be a reference to unsaved individuals. The subject at hand is the preaching of the cross to the saved, NOT to the unsaved. Those perishing can only refer to Christians who are not moving beyond that which is foreshadowed by activity on day one in Genesis chapter one into that which is foreshadowed by activity on days two through six, or beyond that which is seen in Ephesians 2:8-9 into that which is seen in Ephesians 2:10.

Then, that which is seen in 1 Corinthians 2:1ff simply continues from chapter one, though from the wording and a statement in 1 Corinthians 15:3-4, a broader coverage of the preaching of the gospel is evidently now seen.

For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures. (1 Corinthians 15:3-4)

When Paul first went to Corinth, he could only have found a city filled with unsaved Gentiles. And a preaching of the cross to the unsaved had to occur first, which is seen in 1 Corinthians 15:3 – “Christ died for our sins.” Salvation by/through this initial aspect of the preaching of the cross is by means of death and shed blood. It has existed this way since man’s sin in Eden in Genesis 3, and no change can ever occur.

Then 1 Corinthians 15:4 carries matters beyond that which is seen in 1 Corinthians 15:3, moving into a continued preaching of the cross, a preaching of the cross to the saved, to those having “passed from death to life” through the previous preaching of the cross to the unsaved.

Note the basic, overall type beginning in Exodus 12 and ending at the conclusion of the book, in Exodus 40, or, in another respect, continuing to and ending in the book of Joshua.

Death and shed blood occurred while the Israelites were still in Egypt, a type of the world (death and shed blood of paschal lambs, and the proper application of this blood [on the door posts and lintel]).

This foreshadows Christ’s death and shed blood at Calvary, with a view to an unsaved individual still in the world (death and shed blood of the Paschal Lamb, and the proper application of His blood [by faith]).

This would be one aspect of that which is seen in 1 Corinthians 2:3, the initial part of the preaching of the cross. But, as seen from verse eighteen in the previous chapter, or from the initial framework set forth at the beginning of Scripture, or in numerous places in Scripture that could be referenced, an individual is NOT to remain at this initial point. And this is succinctly stated in the continuing verse in 1 Corinthians 15:4, pointing to burial, then resurrection.

Note the type once again in Exodus, moving beyond the thought of death, shed blood, and a proper application of the blood while still in Egypt. This is followed by the march toward the Red Sea and the Red Sea passage (with all involved therein), the march to Sinai (with all involved therein), and the march to the land (with all involved therein).

All of this is fraught with typical significance and meaning.

In one respect it has to do with the unsaved during present time, and with Christians during both present and future time, taking Christians into the Messianic Era.

In another respect, it has to do with Israel’s future, beginning with their national conversion, and moving from there into events taking the nation into the Messianic Era.

Whether for the saved or the unsaved, matters begin at the cross, with crucifixion and death.

For the unsaved, activity surrounding the cross is the only thing in view. There is a vicarious death, allowing the unsaved person, once saved, to be seen in two respects – as both “dead” and as having “passed from death to life” (Ephesians 2:5-7; Colossians 2:20; 3:1-10).

And from the preceding point, with the person now a Christian and seen as dead (vicariously), a burial is to occur. And this burial is with a view to resurrection, both during the present time and on the third day, the third 1,000-year period, yet future.

Note the type in Exodus. A vicarious death occurred while in Egypt by/through the death and shed blood of paschal lambs. Then the dead were buried in the Red Sea passage and raised as they came up out of the Sea on the eastern banks.

At this point they were out of Egypt and separated from the things of Egypt. The old man, connected with death, was to be left in the tomb, beneath the waters of the Sea; and the new man was now to walk in newness of life, with a view to a theocracy in a new land out ahead.

The theocracy can be seen as brought into existence at the end of the book of Exodus; and the Israelites’ entrance into the land, in possession of the theocracy, can be seen as realized in the book of Joshua.

ALL of this, typical of Israel yet future, is also typical of unsaved and saved man today. Death occurs at the cross, the dead are to be buried (the waters of baptism), and the person is to be raised from the waters, with that which is associated with death left beneath the waters, in the tomb.

And ALL of this, exactly as in the type, is with a view to a removal from the world, walking in newness of life, and a kingdom out ahead to be realized in another land (a heavenly land rather than an earthly land, as with Israel).

ALL of this has to do with the preaching of the cross. And one can easily see that matters DON’T move very far in Scripture if this preaching DOESN’T move beyond a preaching of the cross to the unsaved.

Return to Parts

Part 2 of 4

Commentators invariably associate that which is seen in 1 Corinthians 2:1-8 with the preaching of the gospel of grace to the unsaved. And, undoubtedly, the main thing facilitating this type of understanding of these verses is a failure to see any continuing aspect to the gospel message, i.e., a preaching of the cross to the saved as well.

Among most Christians today (years past as well), if the gospel message is mentioned – proclaiming the gospel – only one message invariably comes to mind, which has to do with a message proclaimed to the unsaved, not to the saved.

But, the manner in which the word “gospel” is used throughout the New Testament is quite different. Referencing all usages of this word in the New Testament (the Greek word euaggelion, “gospel,” “good news,” appears about eighty times), a person will find that over four-fifths (closer to nine-tenths) of the different times that this word appears, contextually, the word refers to “good news” OTHER THAN TO the gospel of grace.

But, despite this, Christians continue to see the usage of this word only one way in Scripture, having to do with only one message – a message to the unsaved.

Individuals seeing and understanding things in the preceding manner can only have major problems with the text from 1 Corinthians 2:1-8, particularly the last four verses (1 Corinthians 2:5-8), for NOTHING in any one of these last four verses can have anything to do with the preaching of the gospel message to the unsaved. ONLY material pertaining to the saved can be in view throughout, which can only present major problems when trying to relate these verses to the gospel of grace.

And, this is no small thing, for individuals improperly understanding this passage, attempting to proclaim the simple gospel of grace from these verses, can only corrupt one facet of the gospel message and destroy the other.

With the preceding in mind, note a number of different things about 1 Corinthians 2:5-8:

A Mystery (1 Corinthians 2:7)

That which is in view in these verses is referred to as a “mystery,” having to do with God’s “power” and “wisdom,” seen in verses five through seven: “the power of God” and “wisdom among those who are mature.”

And understanding how the word “mystery” is used in the New Testament will form a base for a correct understanding of this passage.

1) Usage of “Mystery” in the New Testament

The word “mystery” is used twenty-seven times in the New Testament.
It is used one time in each of the three synoptic gospels, for the same event – the mysteries of the kingdom (Matthew 13:11; Mark 4:11; Luke 8:10).
It is used twenty times in the Pauline epistles.
Paul used the word numerous times to reference the gospel that he had been called to proclaim throughout the Gentile world (Romans 16:25; Ephesians 3:3-4, 9; 6:19; Colossians 1:26-28).
He used the word to reference Israel’s blindness, awaiting the fullness of the Gentiles, to be followed by Israel’s salvation (Romans 11:25-26).
And, among several other usages, Paul used the word to reference the coming resurrection of Christians and the corresponding removal of the living at the end of the present dispensation (1 Corinthians 15:51ff).
The word is not used in Hebrews or the general epistles, but it is used four times in the book of Revelation. It is used of the seven stars (Revelation 1:20), of God (Revelation 10:7), and of the woman and the beast (Revelation 17:4-5, 7).

2) Definition of a “Mystery”

A “mystery” in the New Testament does not have to do with something completely new, something not dealt with at all or unknown in the Old Testament (a misconception that is often taught concerning the meaning of the word). This, of course, couldn’t be true, for there can be NOTHING in the New that cannot be found after some form in the Old.
If there was something in the New that could not be found after some fashion in the Old, note what this would do relative to perfection in the Word made flesh (John 1:1-2, 14) before a single word of the New had been penned.
Rather, a “mystery” in the New Testament has to do with an opening up and unveiling of something previously introduced and dealt with in the Old Testament. A “mystery” has to do with additional revelation, commentary, on that which already exists in the Old Testament, allowing the Old Testament revelation to be fully opened up and revealed (e.g., note that a full revelation of the Son in the book of Revelation, which is the announced subject matter of the book in the opening verse [Revelation 1:1], allows the “mystery of God” [Revelation 10:7] to be correspondingly fully opened up as well, for Christ is God manifested in the flesh).

3) Paul’s Gospel

Note in the preceding definition and coverage of the word “mystery” in the New Testament that the word is used in connection with Paul’s gospel a number of times. And, comparing Scripture with Scripture, it is clear that the gospel that Paul had been called to proclaim had to do with the preaching of the cross to the saved, not to the unsaved (cf. Romans 2:16; 16:25; 2 Corinthians 4:3-4; Ephesians 3:1-6).
The word “mystery,” associated with Paul’s gospel, is NEVER used in the New Testament in connection with the gospel of grace, only with the gospel of glory.
Also, in this respect, note “for our glory,” and “the Lord of glory” in 1 Corinthians 2:7-8).

The Rulers of this Age (1 Corinthians 2:6, 8)

A great deal of controversy exists among commentators over the identity of “the rulers” (KJV: “the princes”) referenced in 1 Corinthians 2:6, 8. The Greek word translated “rulers” in the passage is archon, used of both men on earth and angels in Satan’s kingdom (Matthew 9:23, 34; John 3:1; Ephesians 2:2). This same word was used by the Septuagint translators (Greek Old Testament) in Daniel 10:13, 20-21, verses referring to ruling angels in the heavens.

Then there is the related Greek word arche, meaning “beginning” (e.g., John 1:1), but sometimes used in the same sense as archon. Both words mean “beginning,” and both words are used relative to “rulers,” “principalities,” with archon used more so than arche in this respect.

The way arche is used in both the books of Ephesians and Colossians though would be an exception to the preceding. The word is used in Ephesians 1:21; 3:10; 6:12 and in Colossians 1:16; 2:10, 15, principally of angels in Satan’s kingdom in both books (human rulers are included with angelic rulers in Ephesians 1:21; Colossians 1:16; 2:10). Then the word is used relative to rulers among men in Titus 3:1.

But, how is archon used in 1 Corinthians 2:6, 8? Does the word refer to rulers among men here on earth? Or, does it refer to rulers in Satan’s kingdom in the heavens?

Understanding two things – the subject at hand and what these rulers were failing to see in 1 Corinthians 2:5-8 – forms the crux of the matter; and, to properly understand the passage, these two things MUST be understood.

As previously seen, the subject at hand has to do with different things surrounding the preaching of the cross to the saved, not to the unsaved; and these rulers had failed to see and understand the full ramifications of Christ’s crucifixion.

That is to say, they saw no more than most Christians see today – nothing beyond a simple preaching of the gospel of grace, the preaching of the cross to the unsaved. Had they seen what lay beyond the preceding – the preaching of the cross to the saved, along with the ramifications of this preaching – they would have done everything in their power to prevent the crucifixion (1 Corinthians 2:8).

Why? The answer is not only very simple but the answer will also identify “the rulers of this age” in 1 Corinthians 2:6, 8.

Earthly rulers COULDN’T POSSIBLY be in view, for they have absolutely NOTHING to do with the subject matter at hand. But Satan and his angels have EVERYTHING to do with it.

Results of the lone gospel of grace are of no danger to Satan and his angels. An unsaved person being saved by means of the preaching of the cross DOES NOT place that person in a position to one day replace one of the angels ruling under Satan. And these ruling angels would have known, from Old Testament Scripture, the ramifications of Christ’s finished work at Calvary in this respect.

The text (1 Corinthians 2:8) clearly indicates that the preceding was not something that they tried to prevent. In fact, from events that transpired, Satan’s angels, ruling through the Roman rulers of that day (Daniel 10:12-21), evidently either caused or looked favorably on the crucifixion being carried out by the Romans on behalf of the Jews.

(Angels act under fixed laws in God’s kingdom, with their actions becoming the Lord’s actions [e.g., actions of angels and the Lord in Genesis 18; 19].
And, within Satan’s kingdom, “angels” form the gods of the nations [cf. 2 Chronicles 32:13-15; Psalm 96:5], with rulers in the Gentile nations conducting affairs under them [under their gods]. And it is evident from 1 Corinthians 2:8 that a form of this same fixed-law government exists in Satan’s kingdom between angelic rulers in the heavens and human rulers on the earth.
The manner in which the government of the earth has been established – patterned after God’s government of the universe – would leave both heavenly and earthly rulers EQUALLY RESPONSIBLE for the actions of earthly rulers, occupying positions of power under the heavenly rulers, as seen in 1 Corinthians 2:8.)

What Satan and his angels didn’t see and understand, which they would have tried to prevent at all costs had they known, was the same thing that angels outside of Satan’s kingdom also didn’t know, inquiring about the matter as seen in 1 Peter 1:12 (the saving of the soul [1 Peter 1:9-12]).

What they didn’t know had to do with a present and future salvation, having to do with the preaching of the cross to the saved. This present aspect of salvation had to do with bringing man into a position where he could replace angels ruling under Satan, and the future salvation had to do with this present salvation being realized.

And it is plain to see how this would affect these angels and why they would have done everything within their power to prevent Christ’s crucifixion had they known these things.

The opening up of these things from the Old Testament, to both men and angels (Ephesians 3:1-11), awaited the apostle Paul, with this revelation given through him. And it was this message that he carried throughout the Gentile world (Colossians 1:20-23).

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Part 3 of 4

Then Jesus said to His disciples, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? (Matthew 16:24-26)

In the preceding verses, the word “life” appears twice in verse twenty-five and the word “soul” appears twice in verse twenty-six. Both words are translations of the Greek word psuche, meaning either “soul” or “life.” But, to avoid confusion, psuche should be translated and understood in a consistent manner in both verses, as either “soul” or “life.”

Within man’s triune being (body, soul, and spirit [1 Thessalonians 5:23]), the eternal salvation that he either already has or can have through faith in Christ has to do, during present time, with his “spirit” alone, not with his “soul” or “body” (John 3:6).

Salvation in Scripture is seen inseparably associated with the complete gospel message, the complete preaching of the cross, the complete man (spirit, soul, and body) comprising past, present, and future aspects of all.

We have been saved (past, having to do with the “spirit”), we are being saved (present, having to do with the “soul”), and we are about to be saved (future, having to do with the realization of the salvation of the “soul,” along with the “body”).

(For additional information on this subject, refer to the author’s book, “Salvation of the Soul” – in this site: Salvation of the Soul BOOK.)

Note that the text (Matthew 16:24-26) can only be dealing with saved individuals. The unsaved CANNOT possibly be in view. Spiritual values are involved, and spiritually the unsaved are dead (Ephesians 2:1, 5). “Life” MUST first be imparted. They MUST first pass “from death to life” (John 5:24).

No unsaved person could ever be told to deny himself, take up his cross, and follow Christ.

He could do the first part (deny self), though doing this could only have to do with the natural man, the man of flesh, and could NEVER result in spiritual values, his salvation, etc. But he couldn’t possibly do the second part (take up his cross), for he has no cross to take up. He, apart from Christ, is alienated from the cross. And he couldn’t do the third part either (follow Christ), for the spiritual part of the man is dead, separated from Christ.

On the other hand, this verse relates EXACTLY what a saved person is supposed to do – MUST DO, IF,,, – with the next two verses providing commentary on the matter.

He is to deny himself, which has to do with the soul (the seat of the person’s emotions, feelings, desires). He is to deny the fleshly impulses of the soul, keep them in check, in subjection to the man of spirit (cf. Genesis 16:9; 21:9-10; Galatians 4:22-31; 5:17-21).

Then he is to take up his cross. Saved man, unlike unsaved man, has a cross, for he has been “crucified with Christ” (Romans 6:6). The cross is the instrument of death, and saved man taking up his cross can only be seen as synonymous with dying to self, then living unto God in resurrection power (pertaining to the third day, the third thousandth year) as he follows Christ (Galatians 2:20; 5:24).

And, relative to the preceding, the Christian can only go in ONE OF TWO DIRECTIONS, as seen in verse twenty-five. He can do as commanded in verse twenty-four and realize present and future aspects of the salvation of his soul; or, he can fail to do as commanded in verse twenty-four and fail to realize present and future aspects of the salvation of his soul.

There is NO MIDDLE GROUND on the preceding, and there are NO EXCEPTIONS. ALL CHRISTIANS are included; NONE are excluded.

Now, note the context on both sides of Matthew 16:24-26 to see how the entire matter has to do with not only the preaching of the cross to the saved but where this takes Christians in the end who follow or do not follow the Lord’s instructions.

Context, Preceding Matthew 16:24-26

He [Jesus] said to them [His disciples], “But who do you say that I am?” Simon Peter answered and said, “You are the Christ, the Son of the living God.” Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven”.,,, From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. Then Peter took Him aside and began to rebuke Him, saying, “Far be it from You, Lord; this shall not happen to You!” But He turned and said to Peter, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.” (Matthew 16:15-17, 21-23)

There are two contrasting scenes in the preceding verses, both having to do with Peter.

In the first (Matthew 16:15-17), Peter, responding to the Lord’s question, was blessed, with his response associated with information received from the Father in heaven.

In the second (Matthew 16:21-23), exactly the opposite occurred. Peter’s response was associated with Satanic activity here on earth. And, because it was so far removed from God’s plans and purposes for man, Jesus told Peter, “Get behind Me, Satan!” (lit., “Get opposite me, Satan,” i.e., “Get away from me, for your opposition to the work that I am about to perform is of Satan, not of the Father” [cf. John 8:28-47]).

1) Blessed are you, Simon Bar-Jonah

When Jesus and His disciples came to the coasts of Caesarea Philippi, Jesus asked them, “Who do men say that I, the Son of Man, am?” (Matthew 16:13). They responded with different names and thoughts, ranging from the ancient prophets to John the Baptist (Matthew 16:14). Then Jesus, re-asking the question, made it very personal: “But who do you say that I am?” (Matthew 16:15).

Then Simon Peter spoke up and gave the best response possible: “You are the Christ, the Son of the living God” (Matthew 16:16). And Jesus acknowledged the veracity and completeness of Peter’s response by saying, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven” (Matthew 16:17).

Simon Peter, with that succinct statement, spoke volumes. Everything was there regarding the proper identity of both Jesus on earth and the Father in heaven.

Jesus was declared to be “the Christ,” the One who would rule and reign, “the Son of the living God.”

Only “Sons” can rule in God’s kingdom. But Jesus was declared to be a particular, specific Son. He was declared to be “the Son” of the One true and “living God,” completely separate from sonship and/or rulership associated with “the gods of the [Gentile] nations” (2 Chronicles 32:13-15; Psalm 96:5).

Matthew 16:15-17 presents the positive side of the matter, and seeing why, of course, is evident. Now, note the negative side of the matter in the continuing verses in the gospel of Matthew.

2) Get behind Me, Satan!

Following Peter’s statement concerning Jesus’ true identity and Jesus’ response regarding this statement, Peter, evidently because of the nature of that which he had stated about Jesus’ identity, remained foremost among the disciples when Jesus called attention to building His “Church” and “the keys of the kingdom of the heavens” (Matthew 16:18-19).

(For information on Matthew 16:19, refer to the author’s pamphlet, Keys of the Kingdom, in this site.)

Then, Jesus seemingly moved in a direction away from Peter’s previous statement by charging His disciples “that they should tell no one that He was Jesus the Christ” (Matthew 16:20). But this charge was not directing them away from that which Peter had just stated at all. Rather, this charge had to do with directing their attention to that which He must now do in order to fully achieve the goal seen in Peter’s previous statement (Matthew 16:21).

Though the offer of the kingdom of the heavens remained open to Israel, as previously seen regarding something similar (Matthew 12; 13), matters moved centrally away from this offer to statements concerning Calvary and the Church. And the events of Calvary are inseparably connected with the reason that the Church was brought into existence.

Note that far more exists concerning the events of Calvary than just a preaching of the cross to the unsaved. The events of Calvary also allow for a continued aspect to the overall salvation message, seen in the continuing verses of this chapter in the gospel of Matthew (Matthew 16:24-26).

This is why, according to Hebrews 12:2, that Christ, “for the joy that was set before Him [the day when He would rule and reign (Matthew 25:21, 23)] endured the cross, despising the shame,” which is EXACTLY what Christians MUST DO as well if they are to have a part with Christ in that coming day (cf. John 12:24; 2 Timothy 2:4-12).

This is what Peter, opposing Christ’s impending work at Calvary, did not understand. And this accounts for Christ’s sharp rebuke following Peter’s previous statement concerning Jesus’ identity.

Context, Following Matthew 16:24-26

For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom. Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them…. (Matthew 16:27-17:2a)

Then, following Matthew 16:24-26, the direction toward which all things in Scripture move is dealt with. The continuing text takes one to the time of Christ’s return. And, for Christians, “rewards” will be forthcoming at this time, something that will have previously been determined at the judgment seat (Matthew 16:27).

(The Greek word translated “reward” is misthos, and translating this word as “reward” could leave a wrong understanding of what is in view. Misthos has to do with payment or wages for services rendered, one completely commensurate with the other.
Thus, there could be both positive and negative ramifications to the matter – much work, much payment; little work, little payment; no work, no payment.)

And, continuing with the text, “rewards,” payment for services rendered, is then seen to have to do with the coming kingdom.

Jesus declared that some of the individuals present, listening to Him, would not die until they had seen “the Son of Man coming in His kingdom” (Matthew 16:28). And this is EXACTLY what three of them saw six days later, foreshadowing 6,000 years, when Jesus took Peter, James, and John “up on a high mountain by themselves; and He was transfigured before them....” (Matthew 17:1ff).

They didn’t see something like the Son of man coming in His kingdom (i.e., a fore view of that coming day). They were moved ahead in time, 2,000 years, and saw EXACTLY what the text states.

As well, note that Moses and Elijah appeared [will appear] with Christ in His “glory,” talking with Him, speaking of “His decease which He was about to accomplish [or future, ‘did accomplish’] at Jerusalem” (Matthew 17:3; Mark 9:4; Luke 9:30-31). And, seen in connection with the coming kingdom, the subject matter dealt with by Jesus, Moses, and Elijah is in PERFECT KEEPING with the overall scope of Christ’s finished work at Calvary.

(For additional information on Moses and Elijah accompanying Christ at the time of His return, “with his mighty angels” [2 Thessalonians 1:7], refer to the author’s book, Coming in His Kingdom BOOK in this site.)

And that’s what the dual aspect of the preaching of the cross is about, necessitating Christ’s finished work at Calvary for THE COMPLETE MESSAGE.

The initial part of the message has to do with “the unsaved,” bringing a person into a position where he can realize that which lies beyond.

And the continuing part of the message, having to do with “the saved,” has to do with man ultimately realizing the reason, purpose for his salvation.

And ALL has to do with the coming kingdom.

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Part 4 of 4

So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.
For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek [i.e., “Gentile,” cf. Romans 1:13-14].
For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith” [Habakkuk 2:4]. (Romans 1:15-17)
For the message [KJV: “preaching”] of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. (1 Corinthians 1:18)

The gospel that Paul desired to proclaim to the Christians in Rome (Romans 1:15) is referred to as “the gospel of Christ” in Romans 1:16 and is associated with a continuing act of faith in Romans 1:17.

The “gospel of Christ” in this passage is a reference to the same message Paul called “my gospel” (Romans 2:16; 16:25), which he had been called to proclaim to Christians throughout the Gentile world (Ephesians 3:1-6; Colossians 1:20-23). And calling attention to this message, regardless of the terminology used, is simply another way of referring to “the message of the cross” in 1 Corinthians 1:18.

Two Types of Christians in Romans

The first chapter of Romans divides itself into two fairly equal parts, dealing with two types of Christians, in relation to one central subject.

The first half of the chapter (Romans 1:1-17) has to do with faithful Christians in relation to the gospel message, the good news – though not that facet of the good news pertaining to the grace of God, but that facet of the good news pertaining to the coming Glory of Christ.

And the last half of the chapter (Romans 1:18-32) has to do with unfaithful Christians in relation to the same gospel message, the same good news.

1) The Type of Christians Seen in Romans 1:1-17

The Christians 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, a person could say that Christians 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. The verses, among related issues, have to do with “the seed of David” (Romans 1:3), declared to be “the Son of God with power [‘sonship’ has to do with rulership]” (Romans 1:4), with “obedience to the faith [‘the faith,’ an expression peculiarly related to the Word of the Kingdom]” (Romans 1:5), with the faith of Christians in Rome being “spoken of throughout the whole world” (Romans 1:8), and with Paul’s expressed desire to go to and proclaim this good news to the Christians in Rome, for a stated purpose – “that I might have some fruit among you also, just as among the other Gentiles” (Romans 1:10, 13; cf. Romans 1:15-16).

2) The Type of Christians Seen in Romans 1:18-32

Then, with verse seventeen as a closing statement for the opening part of the chapter, the other type of Christians are presented. And the type of Christians presented in this section, rather than exercising faith and looking forward to the salvation in view in verse sixteen, had, instead, through their unfaithfulness, been led into various types of disobedience and will suffer “the wrath of God.”

Exactly the opposite of that which is 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. The gospel of grace (having to do with the unsaved and one’s eternal salvation) is not the message Paul called attention to in various ways in the opening seventeen verses. This has already been shown but will become more evident through progressive material in this article.

Then, to further illustrate that Christians 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 Romans 1:32 [epiginosko], meaning the same as the noun form in Romans 1:28).

In the Greek text there is the regular word for knowledge (gnosis); and there is an intensified form of gnosis, formed by the preposition epi (meaning, “upon”) being prefixed to the word (epi-gnosis, which has to do with a knowledge of something beyond a regular knowledge, i.e., some facet of a mature knowledge concerning the matter at hand).

And, according to 1 Corinthians 2:14, the natural man (which is all that the unsaved person possesses) can’t even come into possession of a type of knowledge described by gnosis (the Greek word used in this verse). The reason, of course, is because he is spiritually dead. He simply cannot understand spiritual things.

But the individuals in the latter part of Romans chapter one came into possession of a knowledge of that which is in view and described as epignosis. How did they do this if unsaved? They didn’t, for, according to 1 Corinthians 2:14, if unsaved, they couldn’t have even come into possession of a type of knowledge of that which is in view and described by the word gnosis, much less epignosis.

And, aside from the preceding, it wouldn’t make any sense whatsoever to see the first seventeen verses correctly (a message [Romans 1:15-16] having to do with faith [Romans 1:8, 16-17], in relation to fruit-bearing [Romans 1:13]), and then attempt to see the latter part of the chapter (Romans 1:18-32) dealing with the unsaved. Scripture is simply not structured in such a fashion.

(Note that not every unfaithful Christian would fit into the category of those committing the sins mentioned in Romans 1:18-32, though many would [an ever-increasing number in the world today].
The division between these two types of Christians is on the basis of an exercise of faith. One exercises faith, the other does not.
And, there is no middle ground in this realm. Christians either find themselves among those described in the first part of the chapter or among those described in the latter part of the chapter, regardless of whether or not they are guilty of the sins named in the chapter.

He who is not with Me is against Me, and he who does not gather with Me scatters abroad [Matthew 12:30; cf. Luke 11:23].)

The Power of God to Salvation

The “gospel of Christ” in Romans 1:16 and the “message [preaching] of the cross” in 1 Corinthians 1:18 – again, two ways of saying the same thing – are associated with GOD’S POWER in relation to salvation.

As clearly stated in both verses, quoting from Romans 1:16, this message is “the power of God to salvation for everyone that believes.”

Apart from the “gospel of Christ,” the “message [preaching] of the cross,” NOTHING ELSE has anything to do with, or can effect in any way, salvation for fallen man. Christ’s finished work on the cross ALONE allows God to exercise His power in this respect.

And this exercise of power could only extend to any facet of the overall gospel message, connected with any part of God’s work regarding man’s salvation, initially foreshadowed in Scripture by His restorative work throughout all six days in Genesis chapter one.

In Matthew 28:18-20, prefacing a command to go into all the world and make disciples in all the nations, baptizing and teaching them (Matthew 28:19-20), Christ stated, “All authority has been given to me in heaven and on earth” (Matthew 28:18).

The complete statement (Matthew 28:18-20), contrary to the manner in which it is usually handled, has to do with the same message seen in Romans 1:16 and 1 Corinthians 1:18. And this would be in complete keeping with the manner in which the overall salvation message is presented throughout Scripture.

(As previously seen in this article, the overall salvation message presented throughout Scripture is centrally a message to the saved rather than to the unsaved [ref. Part 1], with the preaching of the cross covering both [messages to both the saved and the unsaved], though the emphasis in Scripture ALWAYS centers on the preaching of the cross as it relates to the saved rather than to the unsaved.)

“ALL AUTHORITY” given to Christ in Matthew 28:18 can only have to do with a proclamation of THE COMPLETE GOSPEL MESSAGE surrounding “the cross,” messages to both the saved and the unsaved. Christ is the Savior, the One through whom God effects salvation, regardless of where a person begins with the message, whether to the saved or to the unsaved.

Christ is the One who performed a finished work on the cross, a work having to do with both the saved and the unsaved. He is the One in possession of “all authority,” seen in connection with the preaching of the cross to the saved in Matthew 28:18-20, which could only, as well, be seen in a broader respect – a prior preaching of the cross to the unsaved, effecting a passing “from death to life,” allowing a continued preaching of the cross.

There is simply NO SUCH THING as salvation being effected at any point in ruined man’s restoration – whether to the saved or to the unsaved – apart from the finished work of the Son on the cross and the power that He possesses, associated with this finished work.

This is seen as “the power of God” in Romans 1:16 and 1 Corinthians 1:18, but note the identity of the Son in relation to God. The Son is God manifested in the flesh. Thus, the Son’s power and His finished work on the cross is, as well, God’s power and His finished work on the cross.

One simply cannot be separated from the Other, as the written Word cannot be separated from the Word made flesh, or from God (John 1:1-2, 14).

God’s actions are ALWAYS in connection with His power, which are ALWAYS in complete accord with His revealed Word. God simply WILL NOT act, exercise His power, in a manner contrary to that which He has revealed in His Word.

The Spirit of God, performing a restorative work in ruined man – whether saved or unsaved man – does this work ON ONE BASIS ALONE THROUGH ONE POWER ALONE. The Spirit of God does this work on the basis of Christ’s finished work on the cross, the One in possession of “all authority.”

This is the why of verses such as Acts 4:12

Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.

There is NO SALVATION outside of Christ, for there is NO WORK of the cross OR AUTHORITY [POWER] outside of Christ. ANY AND ALL work regarding salvation CAN ONLY have to do with Christ, His finished work on the cross, and His authority [power].

And the Spirit of God, effecting a work in man regarding salvation – whether saved or unsaved man – does that work SOLELY in connection with the finished work of God’s Son on the cross, exercising the Son’s power.

If an unsaved person thinks that he can circumnavigate Christ’s finished work and His power regarding salvation, that person had better think again.

Or, if a saved person thinks that he can circumnavigate Christ’s finished work and His power regarding an on-going work of salvation, that person had better think again as well.

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This mighty angel appears in the Bible with prominence, importance, and power second only to the God. He is mentioned in Scripture as often as all other angels together.

Satan
By Charles Strong of Bible One

Introduction

This is a non-comprehensive study (essentially a scriptural outline) on the person of Satan. It covers some of the appellations (designations and/or names) to which he is referenced, his power, his work, and his career as revealed in Scripture. This mighty angel appears in the Bible with prominence, importance, and power second only to the God. He is mentioned in Scripture as often as all other angels together. He is revealed in history from its first page to its last and always he is presented as a most vital factor in the life and progression of men, of angels, and of the universe itself. It is significant that Scripture traces with detail this archfiend from his creation, through his career, and on to his final judgment. Such distinction is not accorded to any other angel; or, arguably, to any human being.

His Appellations (designations and/or names)

• Lucifer, son of the morning (name and title prior to his fall) — Isaiah 14:12
• Satan (resistor) — Job 1:6ff; Zechariah 3:1-2; Acts 26:18; 2 Thessalonians 2:9; Revelation 12:9
• Devil (accuser, slanderer) — Matthew 4:1ff; Luke 4:6, 12; 9:42; John 8:44; 13:2; Ephesians 4:27; 6:11; Hebrews 2:14; James 4:7; 1 Peter 5:8; Revelation 12:9; 20:10
• Serpent of old (implies guile, insidious deception) — Genesis 3:1ff; Revelation 12:9
• Angel of the bottomless pit — Revelation 9:11
• Abaddon/Apollyon (destroyer) — Revelation 9:11
• Dragon (implies his power) — Revelation 12:9; 16:13
• Belial (worthlessness) — 2 Corinthians 6:15
• Beelzebub (O.T. master of flies; N.T. prince of the demons) — 2 Kings 1:2-3, 6, 16; Matthew 10:25; 12:24
• Prince of the demons — Matthew 12:24
• Father of “the lie” — John 8:44
• Murderer — John 8:44
• Adversary — 1 Peter 5:8
• Tempter — Matthew 4:3
• The evil one — John 17:15
• The accuser of our brethren — Revelation 12:10
• The prince (ruler) of this world — Luke 4:31; John 12:31; 14:30; 16:11
• The prince of the power of the air — Ephesians 2:2
• The god of this world — 2 Corinthians 4:4
• Wicked (Lawless) one — Matthew 13:19ff; Ephesians 6:16; 2 Thessalonians 2:8

His Power

1. Upon his creation — Ezekiel 28:11-16
2. After his moral fall — Job 2:7; Isaiah 14:12-17; Luke 4:6; 22:31; 1 Corinthians 5:5; Hebrews 2:14
3. After his judgment at the cross — Acts 26:18; 1 Corinthians 5:5; 2 Corinthians 4:3-4; Ephesians 2:2; 4:27; Ephesians 6:11; 2 Thessalonians 2:7-9; James 4:7; 1 Peter 5:8; 1 John 5:19

His Work

1. Relative to the unsaved — Isaiah 14:17; Acts 26:18; 2 Corinthians 4:3-4; Ephesians 2:2; Colossians 1:13; 1 John 5:19
2. Relative to the saved — Acts 26:18; 1 Corinthians 5:5; Ephesians 4:27; 6:11-18; James 4:7; 1 Peter 5:8-9; 1 John 5:19
3. Relative to truth — John 8:44

His Career

1. Past

a. He experienced a moral fall — Isaiah 14:12-17; Ezekiel 28:15; 1 Timothy 3:6
b. His judgment was predicted in Eden — Genesis 3:15
c. His judgment was accomplished at the cross — John 12:31-33; 16:11
(It should be noted that although Satan’s judgment was achieved at the cross, his sentence will not be fully realized until the future — Revelation 20)

2. Present

a. He reigns as a usurper (one who seizes and holds by force without legal right) today — 2 Corinthians 4:4; Ephesians 2:2; Revelation 2:13
b. He accuses Christians before God — Revelation 12:10
c. He fathers all who would be independent from God — John 8:44; Ephesians 2:2

3. Future

a. He will be cast out of heaven — Revelation 12:7-12; cf. Isaiah 14:12; Luke 10:18
b. He will be confined to the abyss for 1,000 years — Revelation 20:1-3, 7
c. Upon release from the abyss, he will lead armies against God — Revelation 20:8-9
d. He will finally be doomed to the lake of fire — Revelation 20:10

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Stephen’s Address to The Council

After which Stephen was Slain by the Jewish Religious Leaders

Taken from From Acts to the Epistles BOOK, Ch. 5, Rejection by the Nation in this site.

Stephen’s address in Acts, chapter seven, can be divided into several parts. He began with events during Abraham’s day in order to introduce God’s promise concerning a seed, a land, and an inheritance in that land (Acts 7:2-7). Then, for most of the remainder of the address, he centered his thoughts on the experiences of two individuals — Joseph and Moses (Acts 7:8-43). And drawing the address toward a conclusion, he briefly mentioned events in Israel’s history, having to do mainly with the tabernacle and temple — events extending from the days of Moses to the days of Solomon (Acts 7:44-51).

Stephen then concluded his address by making an application that these religious leaders should have been able to easily understand, in its entirety, apart from his saying anything further. Stephen had called their attention to a sequence of events, designed in chronological order, to reveal three things: (1) Israel’s history, (2) Israel’s present status, and (3) Israel’s future. Israel’s present status and future were to be drawn from the nation’s history, and these religious leaders should have possessed enough spiritual insight with respect to their own Scriptures to do this.

And, knowing that these religious leaders should have possessed this insight, Stephen brought the matter to a close after a fashion that could only have triggered the whole of the matter within their thinking. He accused them of doing exactly what their ancestors had done — rejecting, and even slaying, those whom God had sent unto them. And, as a basis for his remarks, he had previously set before them both Joseph’s rejection by his brethren and Moses’ rejection by his brethren (Acts 7:51-52; cf. Acts 7:9, 23-28). Then, these religious leaders, seeing what they had done in the antitype (“the betrayers and murderers” of Christ), should have easily been able to see the remainder of the matter as well (revealing Israel’s future), through seeing that which subsequently happened to not only Joseph’s brethren but also Moses’ brethren.

1. Overall Scope of Stephen’s Address

Stephen’s address moves from the promise that God gave to Abraham while he was still in Mesopotamia to the building of the tabernacle during Moses’ day and to the subsequent building of the temple during Solomon’s day. It moves from the promise concerning a seed, a land, and an inheritance in the land to that day approximately 1,000 years later when the seed of Abraham is seen in the land realizing an inheritance, with a temple, within a theocracy (though not in complete fulfillment of the promise given to Abraham, but typifying a future day).

The promise was given to Abraham in Ur of the Chaldees, in Mesopotamia, when he was seventy years old, five years before he departed for the land of Canaan (cf. Genesis 12:1-4; 15:13-16; Exodus 12:40-41; Galatians 3:17-18). And, though the theocracy was established at Sinai when the tabernacle was completed and the Glory of God filled the Holy of Holies, there was no temple in the land until the days of Solomon. It was during Solomon’s reign as king over Israel that the Old Testament theocracy reached its greatest height. And the building of the temple at the greatest height of the theocracy was where Stephen drew his address to a close.

In this respect, Stephen’s address, covering many types, forms one overall type. It covers the whole scope of the matter — from the promise to the realization of the promise (though the full and complete realization is seen in the antitype, not in the type).

And the fact that there would be a complete, future realization of the promise given to Abraham should have been evident to the religious leaders hearing Stephen’s address. Knowing that God would keep His promise to Abraham, they should have been able to clearly see three things: (1) the promise was not realized in its fullness during that time in history when the kingdom was at its greatest height (in the type); (2) there was, at the time Stephen gave his address, no existing kingdom in Israel; and (3) the type, set forth through events during Solomon’s day, necessitates a complete, future fulfillment in the antitype.

The theocracy had been taken from Israel over six hundred years prior to the events surrounding Calvary, allowing the Gentiles to exercise governmental power and control over the earth (and this would also be within a theocracy, though under Satan, in his kingdom). However, any Jew believing that which God had promised Abraham and having any spiritual perception at all about that portended by events during the days of Solomon would know that the times of the Gentiles must have an end. Israel must be reestablished within a theocracy at some future point in time.

This would be in complete fulfillment of the promise given to Abraham — a promise that must be brought to pass; and it would fulfill the type set forth during Solomon’s reign — a type which, in the antitype, must be fulfilled. Israel must be reestablished in the land with her King, the Temple, and the Glory.

These are the two points beginning and ending Stephen’s message — the promise given to Abraham and the theocracy during Solomon’s day. And through beginning with the promise and ending with the theocracy, Stephen called attention to the entire scope of revealed Jewish history.

Then, between these two points, in order to drive the whole matter home, Stephen spent most of his discourse dealing with two individuals — Joseph and Moses. These religious leaders, after Stephen had put the whole matter together for them, should have been able to clearly see what their own Scriptures plainly taught.

They, with the spiritual perception that their position portended, should have been able to clearly see exactly what had happened, what was then happening, and what was about to happen. Stephen had outlined the whole matter, from their own Scriptures. He had laid the whole matter out for them. And, at that point, they should have been able to reflect on this sequence of Scriptures and see these things for themselves.

The Spirit of God had given this complete, overall type extending from Abraham to Solomon in order to explain the complete, overall antitype. And the various individual types, making up this larger, complete type, were given for the same reason. Stephen laid before them, from their own Scriptures, that which would explain exactly what had happened, what was happening, and what was about to happen. It was all there for them to see. And, again, they should have possessed the spiritual insight to grasp the matter at this point. Their eyes should have been opened, as had previously occurred with the two disciples on the Emmaus road (Luke 24:25-31).

2. Joseph, Moses, Christ

Stephen, drawing from the Old Testament Scriptures, built his discourse mainly around two points in time — events surrounding Christ’s first coming, and events surrounding Christ’s second coming. The generation of Jews to whom he spoke had witnessed and participated in events surrounding Christ’s first coming, and they were being offered an opportunity to witness and participate in events surrounding Christ’s second coming as well, wherein the prophesied blessings lay.

Stephen dealt with the time Joseph went to his brothers and was rejected. And he also dealt with that later time when Joseph again stood in the presence of his brothers, with his brothers, this time, accepting him (Acts 7:9-13). Then Stephen called attention to exactly the same sequence of events occurring in Moses’ life — rejection at the hands of his brethren, followed by their accepting him when he appeared again at a later date (Acts 7:23-36). And the acceptance, in both cases, led into a type of that time also typified by Solomon’s day, where Stephen drew his review of Israeli history to a close.

Note once again what Stephen did in this discourse. He began by laying the groundwork by calling attention to the promise given to Abraham. Then he moved through three separate parts that all ended at the same point in time — the Messianic Kingdom. He moved through the days of Joseph, the days of Moses, and the days of Solomon.

And the religious leaders, hearing this message, should have had no trouble at all grasping the whole of that which Stephen had laid out for them. The message was clear.

Joseph’s brothers had rejected him, and a time of intense trouble followed. The seven years of famine that followed forced them to go to Joseph in Egypt; and this second meeting of Joseph and his brothers resulted in their accepting him, with deliverance and blessings following (Genesis 37:18-20; 41:56-42:6; 45:1ff).

Moses’ brethren had rejected him, and a time of intense trouble followed. The bondage under the Assyrian (Isaiah 52:4) became so great that the Israelites were forced to cry out to the God of their fathers; and God, hearing their cry and remembering His covenant, sent Moses back, resulting in the people accepting him, with deliverance and blessings following (Exodus 2:14; 3:7-10; 12:1ff).

And the parallel concerning that which had happened in the antitype couldn’t be missed. The Jewish people had rejected the One Whom both Joseph and Moses typified; and, according to the types, a time of trouble could only follow (specifically, the Great Tribulation spoken of so much in the Old Testament, to occur following the present dispensation when God resumes His national dealings with Israel [though all the anti-Semitism throughout the dispensation would, in a respect, be in view]).

This is exactly the point Stephen drove home at the end of his discourse. Stephen used words designed to provoke these religious leaders to the point that they would be forced to see, from their own Scriptures, that which had been done. And knowing that they would be provoked to the point of seeing this much of the matter, the hope and expectation was there that they would also go on to see the remainder as well.

Between the rejection and acceptance lay trouble. Christ had been rejected, and only trouble awaited the nation. But still, even though this was set forth in the types, which couldn’t be broken, that generation was given a choice. The wrong could be rectified, and the nation could move into that prophesied era of blessings lying beyond Joseph’s rejection, beyond Moses’ rejection, and beyond Christ’s rejection. They could move into that prophesied era typified by the manifested Glory during Solomon’s day.

The choice left to Israel had been echoed by Peter on the day of Pentecost (Acts 2:38) and by Peter again at a later time (Acts 3:19-26). This is what the re-offer of the kingdom of the heavens had to do with, along with all the signs, wonders, and miracles continuing to be manifested. Israel was given an opportunity to repent (the nation was given an opportunity to change its mind), followed by national baptism.

Israel had rejected her Messiah, and the Jewish people were now being given an opportunity to receive the One Whom they had rejected. And, viewing the matter from the vantage point of Stephen’s discourse, blessings could follow only after acceptance. Only trouble could ensue during the interim lying between rejection and acceptance.

Looking Up into Heaven

Stephen simply laid out before Israel’s religious leaders exactly what God Himself had to say about the matter, exactly after the manner in which God had revealed it. And, with this in mind, is it any wonder that the heavens were opened, the Glory was manifested, and Jesus was seen standing at God’s right hand (cf. Psalm 110:1; Hebrews 1:13)?

Everything was in readiness in heaven, and the decision was left to Israel’s religious leaders on earth. Had the Jewish religious leaders at this point reacted positively to the message and, in turn, led the nation in a correct direction (national repentance, followed by national baptism), Christ would have returned and restored the kingdom to Israel.

1. The Heavens Opened

Beyond Acts, chapter seven, there are only three instances in Scripture of the heavens being opened. However, only the last instance corresponds with events following Stephen’s message.

The heavens were opened in Acts 10:11 to allow Peter to see a vision, revealing that God no longer distinguished between the Jews and the Gentiles in relation to the message being proclaimed (Acts 10:12-14, 28- 29; cf. Matthew 10:5-8), though it was still “to the Jew first” (Romans 1:16).

Then the heavens will be opened when Christ breaks the sixth seal during the coming Tribulation (Revelation 6:12-17), allowing the earth-dwellers to see the source of the wrath coming upon the earth.

Then the heavens will be opened when the “King of kings and Lord of lords” comes forth at the end of the Tribulation to put an end to the times of the Gentiles, to reestablish Israel in her rightful place at the head of the nations, and to rule and reign over the earth for 1,000 years. Thus, only this last time that the heavens are seen opened corresponds to the heavens being opened in Acts, chapter seven. The heavens being opened following Stephen’s address anticipated the possibility that Christ would come forth, restoring the kingdom with its Glory to Israel. However, such didn’t occur because of the subsequent, climactic reaction of the Jewish religious leaders.

Rather than perceiving the whole of that which Stephen had laid out before them, they apparently saw no farther than the events surrounding Calvary (Joseph’s rejection and Moses’ rejection, typifying Christ’s rejection). And, resultantly, they became infuriated to the point that they took Stephen, cast him outside the city, and stoned him (Acts 7:54-58).

And, as a consequence — though the message continued to be proclaimed, with the door remaining open for Israel to repent (continuing to remain open for almost three more decades) — the heavens would not be seen opened again in relation to Christ’s return and the restoration of the kingdom with its Glory to Israel until that future day following Israel’s greatest time of trouble, in Revelation 19:11ff (cf. Revelation 6-18).

2. The Glory; The Son of Man

The Glory was removed from Israel at the time of the Babylonian captivity (Ezekiel 10:4, 18; 11:22-23). And, with this captivity and the removal of the Glory, the theocracy ended and “the times of the Gentiles” began.

There can be no restored theocracy during “the times of the Gentiles.” But this period of time must also one day end, with the Glory and the theocracy subsequently being restored to Israel (Ezekiel 43:1-5). This is what was anticipated by the Glory being seen through the opened heavens.

And the expression, “Son of man,” is a Messianic title, drawn from the Old Testament Scriptures (cf. Psalm 8:4-6; Daniel 7:13-14; Hebrews 2:5-10). This expression was used by Christ on numerous occasions during His earthly ministry, referring to Himself (e.g., Matthew 9:6; 10:23; 11:19; 12:8; 13:37, 41).

And Stephen’s use of this expression, describing to Israel’s religious leaders what he saw in heaven, was in complete keeping with its Messianic usage elsewhere. Stephen, through the opened heavens, saw the Glory of God and the Son of Man standing, awaiting Israel’s reaction to the message.

A more powerful message could not have been delivered to Israel’s religious leaders. This wasn’t what Stephen had to say about the matter. Rather, this was what God had to say. And, resultantly, it could put the heavens in motion to the extent that it did. And also, resultantly, it could cause the stir on earth that it caused.

On the one hand, the heavens were opened, revealing movement within the Godhead itself; on the other hand, Israel’s religious leaders on earth were so shaken that they slew the man who had called their attention to that which God had to say.

(And herein is a truth which needs to be instilled within every minister, along with every other Christian, in the country. If an individual, in his ministry and witness, wants to proclaim the type message that will result in movement among those both in heaven and upon earth, there’s only one way in which it can be done. It can be done only after the same fashion that Stephen did it.

This is why Paul told Timothy, “Preach the word…” [2 Timothy 4:2]. And note the context of Paul’s exhortation — Christ’s appearance to judge man and to rule and reign in His kingdom [2 Timothy 4:1-8].)

Thus, with a message of the nature Stephen proclaimed, is it any wonder that the nation found itself at this climactic place, with Paul, the apostle to the Gentiles, coming into the picture immediately afterwards? Stephen’s message, with its conclusion, is the apex in the book of Acts.

The course that the nation would take for the next two millennia was set at this point, with all the sufferings that the nation would have to endure. And, with Stephen’s death, the progression of events in the book of Acts began to increasingly go in a completely different direction.

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The Prime Principle of Christianity
By Charles Strong of Bible One

The word “principle” conveys what is a rule or tenet of any particular system, structure, or organism that, when activated or utilized, contributes to the opening or understanding and securing or establishment of the system, structure, or organism. The word “prime” conveys that which “leads,” i.e., that which is foundational, the most significant, the most important. To put it another way, the “prime principle” is the key that will unlock and enable that which otherwise would remain locked, i.e., unknown, confounded and unachievable.

The foundation of Christianity is indeed a mystery to this world system. It embodies and is solely based upon the revelation from the Living God, the Creator of all that exists. It encompasses God’s plan for man, man’s fall from God’s plan, and God’s following and complete redemptive plan for man. Yet, it remains a mystery for the “natural man” who is “dead in trespasses and sins” (Ephesians 2:1) and who “does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them” (1 Corinthians 2:14).

(This foundation is further discussed in an associated study entitled “The Pinnacle of Christianity,” which may be reviewed at the following link: Bible One - Charles Strong's The Pinnacle of Christianity.)

Utilizing only his own intellectual and scientific resources, man is unable to comprehend God and His eternal Truth regarding the foundational purpose and plan for the human race. Man’s only hope, his only means, is to employ the key – the prime principle – that will unlock the mystery of God and His plan for man.

Indeed, if this crucial standard would have been exercised at the very beginning by Adam and Eve in the Garden of Eden, this world system would not have been transformed into a most horrific degenerate state. So the question is, “What is the prime principle, the key to unlocking the truth of God and His Word for all mankind?”

The key, the prime principle that must be utilized for man to apprehend (understand and connect to) God is “to only believe (to accept or regard as true) what God has to say about a matter.” This key may appear to be simplistic, but it is profound beyond man’s rational capacity. To put it another way, one must solely exercise “faith.” Although this may not comport with man’s intellect or worldly experience, it definitely is the only means for a person to connect with the Living God, his Creator.

Man was created in the “image” of God (Genesis 1:26-27), and the “key” [prime principle] discussed here is an extension of a most significant aspect of God’s “image” – the freedom (ability) to choose between opposing positions. Truthfully, a person’s actions do reveal what he or she believes. If Eve would only have chosen to believe God, she would never have accepted and followed the words of the serpent in the Garden (Genesis 3). The Fall of man would never have taken place and this world system would never have mutated into its present condition. It all depended upon the foundational, the prime principle, which is to “believe (exercise faith in) what God had to say about a matter.”

When you think about it, nothing brings more honor and satisfaction to a father and mother than when their children believe what they tell them. Conversely, when children reject the guidance and instruction of their parents, it most always brings forth disappointment and sorrow to the parents as well as damage and eventual discomfort to the children.

God’s Word, the Holy Bible, is a book containing God’s revelation to man, which can only be apprehended (understood) by and through faith. The word “faith” conveys the concept that one simply and solely believes what God has to say about a matter, nothing more or less. It is the only vehicle that man can employ to please his Creator. It is the only vehicle man can employ that will release the shackles of darkness that impair spiritual insight. Once a person exercises faith, God will complete the transaction by granting him spiritual access and an avenue of increasing enlightenment.

Faith in Christ and His substitutionary redemptive work for man on Calvary’s Cross is the sole basis for man’s spiritual (eternal) salvation. A person who is “dead in trespasses and sins” can only be made spiritually “alive” through the vehicle of faith, i.e., making the conscious decision to trust (believe) in Christ and His work on the Cross for his eternal salvation (Ephesians 2:1, 8- 9; John 3:16-18; Acts 16:30-31). Nothing else will accomplish this most important spiritual transition, a transition that is everlasting, unalterable by man or God.

Subsequent to man’s spiritual salvation, the only way he will be able to achieve the salvation of his soul (sanctification), which only relates to his participation (or lack of it) as part of the bride of Christ during the coming Messianic Era (the thousand year reign of Christ upon the earth), is to walk by faith in Christ, the Word of God (John 17:17; Colossians 2:6; James 1:21).

(The comprehensive plan of salvation for man, a tripartite being consisting of spirit, soul, and body, may be acquired at the following link, in this site: Salvation of the Soul BOOK.)

During this lifetime, a person only has one avenue that will connect him to God and allow his affective participation with God his Creator. It is the avenue of faith, to actually believe what God has to say about a matter. For this avenue to be effective it must be concretely based on “the Word of God,” which in written form clearly reveals the Living Word of God, Christ Jesus.

Christians who seriously study and exercise faith (believe what God has to say about a matter) in God’s Word assuredly secure the “salvation of their souls” (James 1:21; Hebrews 10:38-39), which will insure their approval at the Judgment Seat of Christ (2 Corinthians 5:10), resulting in their participation with Him as His bride in the coming Messianic Era (Revelation 19:7; 20:4; 2 Timothy 2:12).

Finally, a few remarks should be made as to what indicates or reflects a proper faith (believing) in what God has to say about a matter. Probably the best example of this is found in the deportment and behavior of the centurion as reported in Matthew 8:5-13. Once the centurion informed Christ of his suffering servant and heard Christ state that He would “come and heal him,” the centurion expressed full confidence that all that Christ needed to do was to “only speak a word” and his servant would “be healed.” To this, Christ declared, “Assuredly, I say to you, I have not found such great faith, not even in Israel!” In other words, the centurion simply took a position of “rest” (comfort) in God’s Word. He needed no further effort or demonstration. He exercised no anxiety or continuing concern. He simply knew that the Word of God was sufficient. There was no need to be concerned about the matter. When a Christian in faith asks God for an answer to a specific situation in his life, he should from that time forward take rest and not continue in doubt regarding the issue. He should automatically know that God will most certainly respond appropriately regarding the matter at hand.

Such is the prime principle of Christianity. Nothing else will lead to spiritual success. The Bible is profuse with the concept. The remainder of this document will list many, if not most, of the passages of Scripture dealing with faith, which hopefully the reader will absorb and utilize in further study and spiritual growth.

Passages of Faith

Genesis 15:6 (Romans 4:3, 9, 22; Galatians 3:6; James 2:23)

Psalm 37:3, 5

Proverbs 3:5-6

Jeremiah 17:7 (Psalm 2:12; 34:8; 125:1; 146:5; Proverbs 16:20)

Habakkuk 2:4 (John 3:36; Romans 1:17; Galatians 3:11; Hebrews 10:38)

Matthew 6:30

Matthew 8:5-13

Matthew 8:26

Matthew 9:2

Matthew 9:22 (Luke 7:50; 8:48; 17:19; 18:42)

Matthew 9:28-29

Matthew 13:58

Matthew 14:31

Matthew 15:28

Matthew 16:8

Matthew 17:20 (Matthew 21:21; Mark 11:23; Luke 17:6)

Matthew 21:21-22

Mark 1:15b (Acts 20:21)

Mark 2:5

Mark 4:40

Mark 5:34, 36

Mark 9:23-24, 42

Mark 10:52

Mark 11:22-24 (1 Timothy 2:8; James 1:5-6)

Mark 16:16 (John 3:18, 36)

Luke 1:45

Luke 5:20

Luke 7:9, 50

Luke 8:12, 25, 28, 48, 50

Luke 17:5-6, 19

Luke 18:8

Luke 18:42

John 1:7, 12

John 2:23

John 3:14-18, 36

John 4:39, 42, 49-50, 53

John 5:24, 38, 46-47

John 6:29, 35, 40, 47, 69 (Matthew 16:16; Mark 8:29; Luke 9:20; John 1:49; 11:27)

John 7:38-39

John 8:24

John 9:35, 38 (Matthew 14:33; 16:16; Mark 1:1; John 10:36; 1 John 5:13)

John 10:24-28, 37-38

John 11:25-27, 40

John 12:36, 44, 46

John 14:11-12

John 16:8a, 9, 27, 31

John 17:20

John 20:29-31

Acts 2:21 (Romans 10:13-14a)

Acts 8:37

Acts 9:42

Acts 10:43

Acts 11:17, 21

Acts 13:38-39, 48 (Romans 3:28; 8:3; Hebrews 7:19)

Acts 14:23

Acts 15:7-9

Acts 16:30-31, 34

Acts 18:8, 27

Acts 19:4

Acts 20:21 (Mark 1:15)

Acts 22:19

Acts 26:18

Romans 1:8 (Colossians 1:3, 4; 1 Thessalonians 1:8)

Romans 1:16-17 (Habakkuk 2:4; Romans 2:9; Galatians 3:11; Hebrews 10:38)

Romans 3:21-30

Romans 4:1-25 (Genesis 15:6; 2 Chronicles 20:7; Isaiah 41:8; Romans 4:3; Galatians 3:6; James 2:23)

Romans 5:1-2

Romans 9:30-33 (Psalm 118:22; Isaiah 8:14; 28:16; Matthew 21:42; Luke 2:34; Acts 4:11; 1 Corinthians 1:23; 1 Peter 2:6-8)

Romans 10:8-11, 13-14a, 17 (Deuteronomy 30:14; Matthew 10:32; Luke 12:8; Acts 2:21; Romans 9:33)

Romans 11:20

Romans 12:3, 6

Romans 14:22-23

1 Corinthians 1:21

1 Corinthians 2:5 (2 Corinthians 4:7; 6:7)

1 Corinthians 13:2, 13 (1 Corinthians 12:8-10)

1 Corinthians 15:1-2, 11, 14, 17

2 Corinthians 1:24 (Romans 11:20; 1 Corinthians 3:5; 15:1)

2 Corinthians 4:13

2 Corinthians 5:7 (2 Corinthians 4:18; Ephesians 3:12, 17; 5:25; Hebrews 11:1)

Galatians 2:16 (Acts 13:38-39; Romans 1:17; 3:20, 22, 28; 8:3; Galatians 3:11, 24; Hebrews 7:18-19)

Galatians 2:20 (Habakkuk 2:4; Romans 1:17; Galatians 3:11; Hebrews 10:38)

Galatians 3:2, 5-11, 13-14, 22, 24, 26 (Habakkuk 2:4; Genesis 12:3; 15:6; 18:18; 22:18; Acts 3:25; Romans 1:17; 4:3, 9, 21-22; Philippians 2:12; James 2:23)

Ephesians 1:12-13, 15 (Colossians 1:4; Philemon 1:5)

Ephesians 2:8-9 (Romans 3:20, 24, 27-28; 4:2, 16; 11:6; Ephesians 2:5; 2 Timothy 1:9; Titus 3:5)

Ephesians 3:12, 17a

Ephesians 6:16

Philippians 1:25

Philippians 3:9

Colossians 1:4

Colossians 2:5-7, 12 (Ephesians 3:17; 2 Corinthians 5:7; Colossians 2:7)

1 Thessalonians 1:3, 7-8

1 Thessalonians 2:13

1 Thessalonians 3:6-7

1 Thessalonians 5:8

2 Thessalonians 1:3-4, 10 [3a]

2 Thessalonians 3:2

1 Timothy 1:3-5, 14, 16 [3a] (1 Timothy 4:7; 6:3-4, 10, 20; 2 Timothy 2:14, 16, 23; Titus 1:14; 3:9)

1 Timothy 2:8, 15

1 Timothy 3:13

1 Timothy 4:10, 12 (Titus 2:7, 15; 1 Peter 5:3)

1 Timothy 6:11

2 Timothy 1:5, 13 (Titus 1:9; Hebrews 10:23; Revelation 2:25)

2 Timothy 2:22

2 Timothy 3:15

Titus 2:2

Philemon 1:4-6

Hebrews 4:2

Hebrews 6:1, 12

Hebrews 10:22a, 38-39 (Hebrews 11)

Hebrews 11:1-40)

Hebrews 12:2 (Psalm 110:1; Luke 24:26; Philippians 2:8; Hebrews 1:3, 13; 8:1; 1 Peter 1:11; 3:22)

James 1:3, 5-6

James 2:14-26

James 5:15

1 Peter 1:6-9

2 Peter 1:1

1 John 3:23

1 John 5:4-5, 13

Revelation 2:19

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

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Numerous Bible teachers, rather than remaining with the Word, teaching that which the Word clearly states about Israel and the nations, often find themselves taking liberties with the Word, teaching things completely contrary to the Word. And numerous Christians, who should know better, but don’t, are being misled on every hand.

“Never Again!” or “Yes, Again!”
The Prophets Have Spoken!
By Arlen Chitwood of Lamp Broadcast

Content: (Selected Chapters)

FOREWORD

THE WHOLE HOUSE OF ISRAEL

GOG, THE LAND OF MAGOG

IN THE VALLEY OF HAMON-GOG

FOREWORD

This book, "Never Again!" or "Yes, Again!" by Arlen Chitwood, is about Israel and the nations in the Middle East — a subject which has increasingly attracted the attention of many of today’s Bible teachers. And an interest in and study about Israel and the nations is exactly as conditions should exist, for we can only be living very near the end of the present dispensation, portending the nearness of events which must transpire on the earth before Man’s 6,000-year Day ends (events concluding Daniel’s Seventy-Week prophecy, the time of Jacob’s trouble) and the Lord’s 1,000-year Day begins (the time into which Daniel’s prophecy leads, the Messianic Era).

But there is a problem, A MAJOR PROBLEM!

The crux of the matter can be set forth in a twofold manner, asking two interrelated but antithetical questions:

1) Is the present existing nation of Israel the result of God, since May 14, 1948, progressively fulfilling any or all of His numerous promises to one day restore the Jewish people to their land?
2) Or, is this present existing nation to be seen and understood as something else, something completely separate from the fulfillment of any of God’s promises to one day restore His people to their land?

And how a person views this matter is no small thing. Rather, this is something MAJOR, VERY MAJOR!

As will be clearly shown throughout this book, the correct Biblical position can only be seen in the second part of the preceding, not in the first part, though that seen in the first part is far more widely held and taught throughout Christendom by those dealing with the subject than that seen in the second part.

If a person sees and teaches that the existence of an Israeli nation in the Middle East has resulted from God, during the past sixty-nine years, progressively restoring the Jewish people to their land in accordance with any or all of His numerous promises to one day do so, he can only do this in the face of a huge volume of Scripture, clearly telling him that he has gone in a completely wrong direction.

(Numerous parts of this “huge volume of Scripture” are dealt with in different chapters of this book. References to corresponding Scripture, not dealt with in this book, can be found in Chapter 8, “Seventy Years, Four Hundred Ninety Years,” in the author’s book, Israel – What Does the Future Hold? by Arlen Chitwood. Or, see the author’s article by the same title, Seventy Years, Four Hundred Ninety Years.)

A section of Scripture regarding Israel and the nations which many Bible teachers turn to as a base section in order to teach the things being taught is Ezekiel 37:1-14. And they, more often than not, find themselves doing strange things with these fourteen verses. They invariably interpret the Lord’s Own interpretation in Ezekiel 37:11-14 (an interpretation of Israel’s restoration seen in Ezekiel 37:1-10). And they not only interpret the interpretation but they do this relative to current events.

They, through this means, attempt to see and teach that the present existing nation of Israel, at least after some fashion (different Bible teachers teach different things), is either a fulfillment or a beginning fulfillment of the restoration set forth in this chapter.

Then, error of this nature will always negatively affect an individual’s understanding of related Scripture, for that seen in related Scripture must then be made to align with the previous error. In this case, contextually, an erroneous understanding of Ezekiel 37 throws a person completely off on any correct understanding of the following two chapters (Ezekiel 38; 39).

This though is only part of something MUCH LARGER. Only three chapters from Ezekiel are being referenced, but Scripture related to that dealt with in these three chapters can be found throughout Moses, the Psalms, and the Prophets. And continuing to bring related Scripture elsewhere in line with previous error can only eventually result in large parts of the whole of prophetic Scripture being skewed, often beyond recognition.

But, to illustrate the point, note just the three chapters under discussion, seeing what going wrong in Ezekiel 37 does to a central area of interpretation in the succeeding two chapters (38, 39).

Events in the latter two chapters, to maintain the erroneous interpretation in chapter 37, must then be seen occurring during a time when they cannot possibly occur (during Man’s Day) and involving a people which they can’t possibly involve (the present Israeli nation), for the restoration seen occurring in chapter 37 is the same restoration referenced in chapters 38, 39 (Ezekiel 38:8, 11-12; 39:9ff).

And there is more, far more, in just these two chapters — things which are simply being glossed over, made to fit the erroneous interpretation in chapter 37 (ref. Chapters 18-20 following this FORWORD).

And that would somewhat illustrate the existing problem, which, far more often than not, results from error being taught by Bible teachers who deal with the subject. Sound exegesis, paying attention to exactly what the text states, comparing Scripture with Scripture, allowing Scripture to interpret itself, is simply thrown to the winds.

The remainder of this foreword relates the only recourse to correct the existing situation. But, for the most part though, matters have moved beyond the point where individuals would be able to or would even consider correction. Many would not possess the necessary Biblical foundation to make corrections even if they wanted to do so. Many would be too proud to do so. Then many would have to re-vamp their entire ministry, re-doing sermons, written material, etc.

Few can or will do any of the preceding. But there are, at times, individuals — one here and one there — who will look at the matter, study it out in the light of Scripture, and make the necessary corrections.

So, what does one do when finding himself in a situation of this nature? He simply does what he should have done in the beginning, which would have prevented the existing situation. He simply follows that which the Word has to say, allowing the Word to make corrections for him.

Note, in this respect, two verses out of the second chapter in John’s gospel:

“And there were set there six waterpots of stone…
Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim” (John 2:6a, 7).

The preceding quoted verses are taken from the first of eight signs in John’s gospel. The complete sign (John 2:1-11) foreshadows that future time following Israel’s national repentance, salvation, and restoration to their land when God again takes Israel as His wife (an adulterous, divorced wife restored).

This sign points to events which will occur on the third day through one means of reckoning time (John 2:1), or on the seventh day through another means (John 1:29, 35, 43; 2:1). Both culminate at the same time — that time to which the sign of the Sabbath points (Exodus 31:13-17), seen in the initial, foundational structure in Genesis 1:1-2:3, upon which the whole of Scripture rests. Both culminate at the end of Man’s Day, in the Lord’s Day, at the end of 6,000 years, in the seventh 1,000-year period, in the Messianic Era (ref. Appendix 2 in this book).

This first sign in John’s gospel foreshadows events which will occur not only following all seven seals of the seven-sealed scroll in Revelation 5 being broken but, as well, following the completion of all the judgments connected with these seals being broken.

This will be necessary because this scroll contains God’s redemptive terms for the inheritance (that territory [the earth] presently under Satan’s dominion and control, which is to come under Christ’s dominion and control). And that foreshadowed by the marriage in John 2:1-11 is part and parcel with the redemption of the inheritance.

This takes matters to the time not only following Christ’s return at the end of the Tribulation but following that time when a repentant and converted Israel will have been regathered from the nations and restored to her land. At this time, Gentile world power will come against Israel, be destroyed, and complete all the judgments of the seven-sealed scroll (which have to do with the time and events seen in Ezekiel 37-39).

The material in this foreword though is not about the overall nature of the first sign in John’s gospel. Rather, it is about a vital teaching drawn from a statement in the sign: “Fill the waterpots with water.”

And the material is being used and presented in this manner to illustrate “the why” of an existing problem in Christendom. The waterpots are not being filled with Water drawn from the Well, at least, NOT with pure Water. And all too often they are being filled with things which have no connection or association with the Water in view.

Drawing from the Account

Jesus and His disciples had been invited to a wedding in Cana of Galilee. Sometime following their arrival, the wedding party ran out of wine. And Jesus set about to rectify the situation by commanding that the servants fill an existing “six waterpots of stone” with “water” (waterpots holding “two or three firkins apiece” [about ten to twenty gallons]).

Then note something and note it well! The preceding is WHAT the servants were to do. On their part, nothing preceded and nothing followed. They were simply to FILL THE WATERPOTS WITH ”WATER,” and that was ALL they were to do.

Action beyond that point was entirely out of their hands. DIVINE ACTION ALONE FOLLOWED. It was Christ Who then continued the work, taking the water which had been poured into the six waterpots, changing the water to wine (John 2:8).

And this wine was not just any wine. It was “the good wine,” which had been “kept…until now” (John 2:10).

This could only have been a type wine which man cannot make today, evidently similar to the type wine which man could have made prior to the Flood, but could no longer make following the Flood (because of changed atmospheric conditions produced by that which resulted in the Flood [cf. Genesis 9:20-21; Acts 2:15]).

But, more particularly, because of that which the sign foreshadowed (events regarding Israel on the seventh day, the seventh 1,000-year period), this could only have been the type wine which will be available during the future Messianic Era (cf. Isaiah 25:6; Joel 2:22; 3:17-18).

(For differences in wine which could have, can, and will be made during these three different periods of time, refer to Chapter IX, “The Days of Noah,” in the author’s book, Prophecy on Mount Olivet by Arlen Chitwood; refer also to Chapter VI, “The Wedding Festivities,” in the author’s book, Signs in John’s Gospel by Arlen Chitwood.)

Water

“Water” is used in Scripture referencing cleansing, pointing, for example, to great spiritual truths seen in the Levitical priesthood in the camp of Israel (bathing of the priests, the brazen laver in the courtyard of the Tabernacle [Exodus 29:4; 30:17-21; 40:12]) and in Christ’s present ministry in the heavenly sanctuary, as depicted by “water” in John 13:2-17. And, correspondingly, Christ’s present high priestly ministry is in view through that seen in the way John opens his first epistle (John 1:1-2:2).

“Water” is also used in a metaphorical respect referring to the Word.

Note Ephesians 5:25-27 in this respect (cf. Titus 3:5):

“Husbands, love your wives, even as Christ also loved the Church, and gave himself for it;

That he might sanctify and cleanse it with the washing of water by the Word,

That he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.”

First though, there is the symbolism of the six earthen vessels into which the water was/is to be placed. “Six” is man’s number, and man was created in the beginning, on the sixth day, from a piece of the earth which God took and used as He formed man.

Then, the symbolism seen in Christ’s command to the servants at the wedding in Cana in John 2:7, having to do with filling the six earthen vessels with “Water,” symbolizes a filling with the Word.

Thus, the earthen vessels into which the Water, the Word, was/is to be placed can only symbolize man, into which that symbolized by the Water is to be placed.

And it is not just any man which would be in view. Saved man alone can be in view, for only saved man has a saved human spirit into which the Word can be placed, can be received. That which is spiritual (the Word) simply cannot be placed/received into that which has no connection with spiritual matters, particularly as seen in the text — the earthen vessels filled “up to the brim.”

One (saved man) is completely incompatible with the other (unsaved man). One is living, the other is dead (spiritually). An individual MUST pass “from death unto life” (John 5:24; Ephesians 2:1, 5) before that seen in the symbolism of John 2:6-7 can occur in his life. UNTIL THEN, everything is foreign and foolishness to such an individual (I Corinthians 2:9-14).

Now, note again that ONE THING and ONE THING ONLY is to be placed in the earthen vessels. And, these earthen vessels, as seen in that from which this teaching is drawn, are to be FILLED TO THE BRIM WITH WATER, WITH THE WORD.

It is not the Word plus something, it is THE WORD ALONE!

The Word is the only thing living, completely compatible with and forming nourishment and sustenance for one’s spiritual life. All else is non-living, incompatible with, and can furnish no nourishment for one’s spiritual life, only for his natural life.

Thus, if one wants to feed the spiritual man, it MUST be done by an intake of that which is itself spiritual — the God-breathed Word, given through the instrumentality of the Spirit.

Or, on the other hand, if an individual wants to feed the natural, anything other than the Word will suffice.

With the preceding in view, note how much of that being proclaimed to and written for Christians today — particularly what can often be found on so-called Christian web sites — falls into the category of the latter (something other than the Word) and not the former (the Word), material that CAN NEVER feed the spiritual man.

And this has been occurring for years, for decades. Is it any wonder that we have a generation of Christians filling the Churches of the land who can’t tell their right hand from their left in a spiritual respect?

A generation of Christians is on hand whose lives are filled, not with the Word, but with about everything but the Word. They don’t know the Word, leaving them unable to deal with matters as instructed in Isaiah 8:20.

“To the law and to the testimony; if they speak not according to this Word, it is because there is no light in them.”

And the reason that they can’t do this, leaving them an easy prey for the cults and about anything else that comes along, is because individuals whom God has placed in charge of the flock throughout the dispensation have, over the years, particularly during the latter years, not followed the command in II Timothy 4:2:

“Preach the Word…”

The waterpots have, over the years, been filled with something other than Water.

Those to whom the flock was entrusted in time past have “sown the wind,” with Christian leadership today, in many instances, negatively affected and following suit.

And Christians in the world today, near the end of the present dispensation, are reaping the end result. They are reaping the only thing which could be reaped, “the whirlwind” (Hosea 8:7).

Wine

But, let’s look at the other side of the matter in order to complete the picture of that seen in Jesus’ actions at the wedding in Cana of Galilee.

Once Jesus’ instructions had been carried out, once the waterpots had been filled with Water, He then changed the Water to Wine. And, again, not just any Wine, but “the best Wine.”

Now, note a few things and note them well!

THE ONE AND ONLY THING which the servants at the wedding were instructed to do was “fill the waterpots with Water.” And that was it! That was all! They were not to go beyond this point!

Once they had filled the waterpots as instructed, they were to step aside. They had done as instructed, and there was nothing more for them to do. Actually, there was nothing more that they could do.

Then, bringing matters over into that being foreshadowed, the Lord’s servants today have been told to do ONE THING ALONE in the preceding respect: “Fill the waterpots with Water” “Proclaim the Word…” (any reproving, rebuking, exhorting, as seen in this verse [II Timothy 4:2], is to be done, over time, through proclaiming the Word).

Moving beyond that point is to be left entirely in the Lord’s hands, as the Spirit takes the proclaimed Word and effects results, changes the Water to Wine.

And it has to be THE WORD ALONE which is to be proclaimed, not the Word plus something, or something other than the Word.

The Spirit simply DOES NOT and CANNOT use that which is not Water, which is not the Word, to bring about changes. He DOES NOT/CANNOT use that which is non-living to deal with that which is living.

The Spirit uses THE LIVING WORD ALONE to deal with individuals, either effecting life or nourishing and sustaining a life which has already been effected.

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CHAPTER 18
THE WHOLE HOUSE OF ISRAEL

DON’T Interpret the Interpretation

“The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones:
And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry.
And he said unto me, Son of man, can these bones live?…
Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, our bones are dried, and our hope is lost: we are cut off for our parts.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.
And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves,
And shall put my spirit [‘breath’ (cf. Ezekiel 37:5-11)] in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord…
After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them…
And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates” (Ezekiel 37:1-3a, 11-14; 38:8, 11).

Bible students are often quick to take current events in the world and see a connection between these events and Biblical prophecy, especially if these events involve Israel. And that is particularly true when it comes to Ezekiel 37-39.

Ezekiel 37 begins with Ezekiel placed in the midst of a valley filled with (human) bones, which were not only lifeless but very dry. And that which the Lord wanted Ezekiel to see, a prophecy pertaining to Israel, continues with the bones coming together, sinews (tendons), flesh, and skin connected to and covering the bones, with God then breathing life into the untold numbers of individuals whom He had brought forth in this manner. And these individuals are then seen standing upon their feet, “an exceeding great army” (Ezekiel 37:1-10).

So that there can be no mistake in interpretation, God’s Own interpretation of the scene is then given in the next four verses (Ezekiel 37:11-14). That shown to Ezekiel had to do with God breathing life into “the whole house of Israel,” removing the Jewish people from the nations where they had previously been scattered, and placing them in a healed land.

The remainder of the chapter then has to do with the unity of the nation (no longer divided as seen following Solomon’s death) and the theocracy restored to Israel under a new covenant, with David their king raised up to reign over them (Ezekiel 37:15-28).

Then — textually, contextually, anyway one wants to look at the matter — chapters 38, 39 simply continue from where chapter 37 leaves off, showing another aspect of the matter, showing the destruction of Gentile world power following Israel’s restoration.

The restoration seen in chapters 38, 39 (Ezekiel 38:7, 11-12; 39:23-28) CAN ONLY BE the same restoration previously seen in chapter 37.

The entirety of that seen in these two chapters can occur ONLY FOLLOWING CHRIST’S RETURN at the end of the Tribulation. These events occur “in that day,” in the Lord’s Day, NOT during the present day, during Man’s Day (Ezekiel 38:14, 18; 39:8, 11; ref. Chapter 9, "In That Day" in this book.

An Overview of Six Chapters

This chapter thus far has dealt only succinctly with material in three chapters, Ezekiel 37-39. But these three chapters are a continuation from three previous chapters, Ezekiel 34-36. And all six of these chapters form a unit in Ezekiel’s prophecy and should be studied together.

Chapters 34 and 36 deal, in a preliminary respect, with that seen being enlarged upon and dealt with more in detail in chapter 37, forming commentary for these two previous chapters.

And chapter 35 deals, in a preliminary respect, with that seen being enlarged upon and dealt with more in detail in chapters 38 and 39.

Ezekiel 34; 36; 37

Chapters 34, 36, 37 all deal with one central thing pertaining to future events surrounding Israel and the nations. These chapters have to do with a succinct history of “the whole house of Israel,” ending with the Jewish people being removed from the nations of the earth in a healed condition and placed in a healed land.

Then, it is not just part of the nation but the complete nation, every Jewish person alive in that day, “the whole house of Israel” (Ezekiel 37:11). And that seen in this respect in these three chapters CANNOT occur until a time yet future.

Events pertaining to Israel’s restoration in these three chapters can occur only in the order seen in the Jewish festivals (Leviticus 23), Biblical typology (e.g., Exodus 12:1ff), or just a plain reading of a section such as Matthew 24:30-31.

That is to say, the restoration seen in chapters 34, 36, 37 is A COMPLETE RESTORATION having to do with “the whole house of Israel,” which can occur ONLY following Messiah’s return at the end of the Tribulation.

There is NOTHING in this section of Scripture about any type return prior to this time (e.g., the Jewish people in the land today). EVERYTHING has to do with this future restoration, followed by both Israel and the nations possessing a type knowledge not heretofore known prior to this time (Ezekiel 36:35-36; 37:13, 28; 38:14, 23; 39:21-29).

And the restoration in chapters 34, 36, 37 is EXACTLY THE SAME RESTORATION spoken of in chapters 38, 39 — a restoration occurring at the end of the Tribulation, following Messiah’s return, involving the healing of “the whole house of Israel,” both the people and their land.

(Note something not dealt with in the material thus far — the place which O.T. saints occupy in the matter.
Both O.T. typology and the order seen in the seven Jewish festivals [ref. Appendix 3 in this book] place the resurrection of O.T saints at a time preceding Israel’s restoration to the land; and the dead [resurrected] return with the living. In this respect, “the whole house of Israel,” as seen in Ezekiel 37-39, could ONLY be understood as “complete” when BOTH are present.
For additional information, refer to the author’s book, Arlen Chitwood's By Faith, Ch. 15, "The Resurrection of Israel".)

Ezekiel 35; 38; 39

These chapters, as Ezekiel 34; 36; 37, all deal with one central subject pertaining to future events surrounding Israel and the nations. These chapters have to do with an invasion by Gentile powers once “the whole house of Israel” has been removed from the nations of the earth in a healed condition and placed in a healed land.

At this time, unlike today or during the Tribulation, the restored Jewish people are seen at this time as a people at rest, dwelling safely, without walls, bars, or gates, with their Messiah present [Ezekiel 38:11, 20-23; cf. Joel 2:27-32; 3;1ff]). It is simply NOT POSSIBLE to place this scene at any time other than following the Tribulation, following Christ’s return.

Material in Ezekiel 35 — the base chapter, the chapter upon which chapters 38, 39 rest, forming commentary for that seen in chapter 35 — has to do with the destruction of Gentile world power immediately following the time matters are brought to a conclusion regarding the future history of Israel, as detailed in the other three chapters (Ezekiel 34; 36; 37).

Thus, events seen throughout all six chapters occur at the same general time and place — following Messiah’s return at the end of the Tribulation.

“Mount Seir” is referenced beginning chapter thirty-five, which was the home of the Edomites (cf. Ezekiel 35:2, 15; cf. Deuteronomy 2:5).

“Mount Seir” is referenced beginning chapter thirty-five, which was the home of the Edomites (cf. Ezekiel 35:2, 15; cf. Deuteronomy 2:5). And, comparing Scripture with Scripture, note in Isaiah 34:1ff that “Edom” is used in a parallel text to represent all of the Gentile nations (Isaiah 34:1-8), which come under God’s judgment “in the day of the Lord’s vengeance,” because of “the controversy of Zion [‘the cause of Zion’].”

“Zion” is a synonym for Jerusalem, or is used referring to the Jewish people (Psalm 76:2; 126:1; Isaiah 1:26-27). Thus, as clearly seen elsewhere in Scripture, God’s future judgment of the Gentiles at this time will center around their attitude toward and treatment of the Jewish people, something clearly seen in the chapters under discussion in Ezekiel (cf. Genesis 12:1-3; Ezekiel 35:4-15; 38:3, 18; Matthew 25:31-46).

This destruction of Gentile world power at the end of Man’s Day is seen over and over in Moses, the Psalms, and the Prophets (e.g., Genesis 11:1ff; 14:1ff; 19:1ff; Psalm 2:1ff; 83:1ff; Jeremiah 30:1ff; Daniel 2:37-45; Joel 2:1ff; 3:1ff; Zechariah 14:1ff). This is the destruction seen in Isaiah 34:1ff, leading into the Messianic Era seen in the following chapter (Ezekiel 35:1-10). As well, this is the same destruction seen in the parallel passage in Ezekiel 35:1ff, leading into the Messianic Era (Ezekiel 40-48).

And this destruction, dealt with throughout Scripture, can clearly be seen, both textually and contextually, as the same destruction depicted in Ezekiel 38; 39, leading into the Messianic Era (Ezekiel 40-48).

And there could be no possible problem seeing all nations represented by only certain powers mentioned in Ezekiel 38:2-6. Note, for example, in Ezekiel 34:1ff and Ezekiel 35:1ff, that all nations are represented by one nation, Edom; and in Psalm 83:1ff, all nations are represented by ten named nations.

Also, in line with the preceding, “Gog, the land of Magog” (Ezekiel 38:2) — with “Magog” referring back to the descendants of Japheth, who was to be enlarged (Genesis 9:27; 10:1-2 [as well, note “Meshech” and “Tubal”]) — is used in Revelation 20:8 referring to “nations which are in the four quarters of the earth,” i.e., ALL nations.

Then note Joel 2:20 where reference is made to God destroying the “northern army” (an evident reference to Ezekiel 38; 39, where the main, lead power comes from the North), seen contextually in Joel as a reference to the destruction of all nations (Joel 2:1ff; Joel 3:1ff).

And this destruction in Joel, as in Ezekiel , occurs following Man’s Day, following Christ’s return (Ezekiel 3:16), in the Lord’s Day (Ezekiel 3:14 [which begins at the end of Man’s Day, with the Tribulation comprising the last seven years of Man’s Day]).

The Problem Today

The preceding is far from the way material in these chapters is invariably handled by Bible students today, particularly the three chapters dealing with explanatory material (chs. 37-39) on the three previous chapters (chs. 34-36).

The interpretation of Ezekiel 37:1-10 (Ezekiel 37:11-14) is quite clear, but numerous Bible students over the years (particularly since May 14, 1948) have looked at current events and have been quick to interpret the interpretation, seeking to align current events with Biblical prophecy. And this has created all types of interpretive problems regarding Israel and the nations.

If an individual adds to the Lord’s Own interpretation, interpreting the interpretation in order to align things seen in Ezekiel 37-39 with events surrounding the existing nation of Israel in the Middle East, he might as well forget about properly understanding events pertaining to Israel and the nations in the end time. One simply CAN’T follow error and arrive at truth. Following error CAN ONLY result in additional error and misunderstanding.

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CHAPTER 19
GOG, THE LAND OF MAGOG

Contextual Interpretation

The Lord’s Own Interpretation

Comparing Scripture with Scripture

“And the word of the Lord came unto me, saying,
Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him” (Ezekiel 38:1-2).“
And when the thousand years are expired, Satan shall be loosed out of his prison,
And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea” (Revelation 20:7-8)

“The words “Gog and Magog” are only used together two places in all Scripture — once in Ezekiel 38:2, and once in Revelation 20:8. And both refer to exactly the same thing, seen in two separate battles, separated by 1,000 years.

One battle occurs immediately before the Millennium, and the other occurs immediately following the Millennium. Both battles have to do with Satanic-led Gentile armies, originating from the nations of the earth. And both battles have to do with these armies being led against the Jewish people, beginning at Jerusalem.

As well, as will be shown, both battles occur when “the whole house of Israel” (all Jews) has been restored to their land, with their Messiah present, in the nation’s midst.

One battle occurs immediately before the Jewish people, with their Messiah, occupy the nation’s proper position relative to all the Gentile nations of the earth (at the head of the nations, with the nations being reached by and blessed through Israel). And the other occurs immediately following the Jewish people, with their Messiah, occupying this position for 1,000 years.

Both battles have to do with EXACTLY THE SAME THING — final attempts by Satan to destroy the Jewish people, along with their Messiah.

The first will be led by a man seated on Satan’s “throne,” to whom Satan will have given his “power” and “great authority”; and the second will be led by Satan himself (Revelation 13:2; 19:19; 20:7-9).

Interpretation — Two Verses

Scripture is to be interpreted in the light of itself — contextual and comparing Scripture with Scripture, recognizing the different ways God has structured His Word (I Corinthians 2:9-14; Hebrews 1:1).

To begin, note that there is nothing in the New Testament which is not seen after some fashion in the Old Testament. In that respect, the Old Testament is COMPLETE in and of itself, apart from the New Testament. The New Testament can do no more than open up and further explain that which already exists in some form or fashion in the Old Testament, which is exactly what God designed it to do.

If the preceding were not true, the Word made flesh (John 1:1-2, 14) following the completion of the Old Testament but before a single word of the New Testament had been written would be incomplete.

And viewing both Testaments after this fashion, which is the only possible way that they can be properly viewed, the reference to and explanation of “Gog and Magog” in Revelation 20:8 can only be seen as inseparably connected with “Gog, the land of Magog” in Ezekiel 38:2. Strictly from a Biblical standpoint, there can be no other possible way to view the matter.

Then, viewing matters in this manner, it could only be said that Revelation 20:8 has been designed to help explain and shed further light on Ezekiel 38:2, and vice versa. The two references are parallel, inseparable references.

Thus, “Gog and Magog” in Revelation 20:8 forms an expression which could only have been derived from and have a connection with ONE Old Testament verse — Ezekiel 38:2. And when Ezekiel 38:2 and Revelation 20:8 are viewed together in this respect, it all becomes relatively simple and quite clear. Another way to say this would be, when Scripture is compared with Scripture, it all becomes relatively simple and quite clear.

In Revelation 20:8, the expression is used in a synonymous respect, or a parallelism, to the two parts of the statement immediately preceding — “nations [Gog] which are in the four quarters of the earth [Magog].” And with the expression used this way in Scripture’s own interpretation of the Scripture from which it was derived, strictly from a Biblical standpoint, it would not be possible to see Ezekiel 38:2 refer to other than the interpretation, to other than the nations of the earth as well.

The preceding, of course, has to do with contextual interpretation added to comparing Scripture with Scripture, further explaining Ezekiel 38:2 and Revelation 20:8.

(Note in Ezekiel 38; 39 that the name “Gog” is used to reference not only the nations but, at times, it is used as a synonym for the nations’ leader as well [cf. Ezekiel 38:2, 14-15; 39:1-5, 11].)

Interpretation — The Nations

To describe these nations in Ezekiel 38:2-6, five descendants of Japheth are listed — four sons and one grandson (“Magog,” “Meshech,” “Tubal,” “Gomer,” and “Togarmah” [Gomer’s son]). Then three countries are mentioned (one Middle East, and two North African), forming a trilogy in relation to the descendants of Noah’s three sons (evidently referencing ALL nations, as in v. 2) — “Persia” (Iran [descendants of Japheth]), “Ethiopia” (descendants of Ham) and “Libya” (descendants of Shem).

Japheth, the eldest of Noah’s three sons, was to be “enlarged” (Genesis 9:27). His descendants populated countries in the area north of Israel in the Black, Caspian, and Baltic Sea areas, extending into other surrounding countries (centrally, Europe, Russia, and the surrounding countries).

And a heavy emphasis on the descendants of Japheth in the prophecy would only be natural. They were the ones who would populate a large part of the globe, with armies from a global population in view in Ezekiel’s prophecy.

But there is far more to the matter than just the preceding, pointing to armies from the four points of the compass, as seen in the counterpart to Ezekiel 38:2, in Revelation 20:8. There are surrounding Scriptures to Ezekiel 38:2-6 which shed light on the matter as well.

(Note that when nations are mentioned with respect to the battle seen in Ezekiel 38; 39 [often referred to by individuals as “Armageddon,” a battle referenced over and over in Scripture (cf. Isaiah 63:1-6; Revelation 14:14-20; 16:14-16; 19:17-21)], there is always either one nation or several nations listed, representing ALL NATIONS.
Ezekiel 35 and Ezekiel 38; 39 are parallel sections, with the latter two chapters forming commentary on that previously seen in Ezekiel 35. “Mount Seir” is referenced beginning chapter 35, which was the home of the Edomites [cf. Ezekiel 35:2, 15; cf. Deuteronomy 2:5]. And, comparing Scripture with Scripture, note in Isaiah 34:1ff that “Edom” is used in a parallel text to represent all of the Gentile nations [Isaiah 34:1-8], which come under God’s judgment “in the day of the Lord’s vengeance,” which has to do with that coming day seen in Ezekiel 38; 39.
And the same thing is seen in Psalm 83, where ten named nations seeking to do away with Israel [“ten,” showing completion, as well as Antichrist’s ten-kingdom confederation of nations] represent all the Gentile nations in that coming day.)

Interpretation — Context

In the chapter preceding Ezekiel 38; 39 in Ezekiel 37 one finds the account of the valley of dry bones (Ezekiel 37:1-10), followed by the Lord’s Own interpretation (Ezekiel 37:11-14), with the remainder of the chapter taken up with millennial conditions once the Jewish people have been restored to their land (Ezekiel 37:15-28).

The valley of dry bones, in its entirety, has to do with “the whole house of Israel,” clearly seen in the interpretation. And, since a restoration of “the whole house of Israel” is involved, the matter not only has to do with events following Messiah’s return at the end of the Tribulation but with events following Israel’s national conversion as well (ref. previous chapter in this book, “THE WHOLE HOUSE OF ISRAEL").

Scripture ALWAYS places Israel’s restoration, as seen in Ezekiel 37 (e.g., Deuteronomy 30:1-3; Matthew 24:29-31), at a time FOLLOWING the nation’s national conversion.

According to both typology on the subject and the order seen in the seven Jewish festivals (Exodus 12:1ff; Leviticus 23:1ff), the national conversion of Israel occurs while the Jewish people are still scattered among the nations.

In typology, the application of the blood of dead paschal lambs preceded the Israelites’ departure from “Egypt” (a type of the world) under Moses, with a view to an inheritance in a theocracy in the land covenanted to Abraham, Isaac, and Jacob.

The antitype has to do with the Israelites still scattered among the nations (still in Egypt) when they apply the blood (by faith) of the Paschal Lamb which they slew 2,000 years ago. ONLY THEN will they be led out by the One greater than Moses, with a view to an inheritance in a theocracy in the land covenanted to Abraham, Isaac, and Jacob.

Relative to the seven Jewish festivals showing exactly the same thing in their orderly structure (ref. Appendix 3 in this book), the first festival is the Passover. Again, Israel has slain the Lamb, but they must still apply the blood. And this must be done FIRST, BEFORE anything else can occur (e.g., their being regathered from the nations, shown in the fifth festival — the feast of trumpets).

A major, two-fold mistake is often made in the interpretation of Ezekiel 37, which carries over into chapters 38, 39. Individuals look at an Israeli nation in the land today and attempt to interpret the Lord’s interpretation of the valley of dry bones, reading current events into Biblical prophecy. And, because of the inseparable nature of these three chapters, this mistake will negatively affect the interpretation of all three, presenting a completely wrong understanding of practically everything.

A restoration of the Jewish people is mentioned several places in Ezekiel 38; 39, a people dwelling safely and at rest (Ezekiel 38:8, 11-12, 14; 39:7ff). And, to properly understand these two chapters, a person MUST see this restoration as THE SAME RESTORATION carried over from the previous chapter (ch. 37). Actually, to see this restoration any other way, and remain Scriptural, would NOT be possible.

Then, Israel’s Messiah is seen as PRESENT with His people, in the land, when these Gentile armies come against Israel (Ezekiel 38:20), which necessitates a time following Christ’s return at the end of the Tribulation.

Then, beyond the preceding, the account itself tells the reader EXACTLY when this battle will occur. It will occur “in that day” (Ezekiel 38:14, 18; 39:8, 11) — an expression which must be understood contextually, but more often than not refers to events in the Lord’s Day, which CAN’T begin until Man’s Day is over.

(Refer to Chapter 9, "In That Day" in this book.
Also, as seen in the previous chapter in this book [Chapter 18], note again that both O.T. typology and the order seen in the seven Jewish festivals place the resurrection of O.T saints at a time preceding Israel’s restoration to the land; and the dead [resurrected] return with the living. In this respect, “the whole house of Israel,” as seen in Ezekiel 37-39, could ONLY be understood as “complete” when BOTH are present.)

Interpretation —Additional Thoughts

Note a comparison of the valley of dry bones in Ezekiel 37 and the harlot woman in Revelation 17-19a. Metaphors are used in both instances, the interpretation is given in both instances (Ezekiel 37:11-14; Revelation 17:18), and both present two different pictures of exactly the same thing — Israel’s current condition, a condition which will persist and reach its apex during the Tribulation, with restoration occurring following the Tribulation.

Remain with the context; you will come out ahead every time!

Remain with comparing Scripture with Scripture; you will come out ahead every time!

Remain with the Lord’s Own interpretation; DON’T attempt to interpret the interpretation; you will come out ahead every time on the former and end up in a sea of misinterpretation every time on the latter!

And DON’T attempt to interpret Scripture in the light of current events; you can only end up in a sea of misinterpretation every time!

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CHAPTER 20
IN THE VALLEY OF HAMON-GOG

HAMON-GOG — “A MULTITUDE OF NATIONS”

END AND FINAL RESTING PLACE FOR GENTILE WORLD POWER

“After many years thou shalt be visited [Gentile powers previously referenced in Ezekiel 38:2-6 (ref. previous chapter, GOG, THE LAND OF MAGOG, in this book)]. In the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them.
Thou shalt ascend and come like a storm, thou shalt be like a cloud to cover the land, thou, and all thy bands, and many people with thee.
Thus saith the Lord God; It shall also come to pass, that at the same time shall things come into thy mind, and thou shalt think an evil thought:
And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, having neither bars nor gates,
To take a spoil, and to take a prey; to turn thine hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land” (Ezekiel 38:8-12).

Ezekiel 38; 39 are invariably (with few exceptions) looked upon by Bible students as revealing an invasion of the present existing nation of Israel by Gentile powers (usually seen as powers headed by Russia, including Middle East and North African nations). And this invasion is seen occurring at a time immediately before or sometime during the Tribulation (most see the invasion occurring during the Tribulation).

But, in the light of the clear wording of the text itself (both chapters) and the context (chapters on both sides of the text), the common interpretation can only be seen as something quite flawed.

As will be shown, these two chapters have to do with Gentile powers coming against a restored Jewish nation, a nation restored following Christ’s return at the end of the Tribulation, following Man’s Day, during the Lord’s Day. And, for a multiplicity of reasons, the restored Jewish nation referenced in these chapters CANNOT possibly have any type connection, after any fashion, with the nation presently in the land.

And the preceding can be clearly shown, in an unquestionable manner, from the text and the context of these two chapters in Ezekiel.

(Note that the heavens are closed relative to God’s dealings with Israel today. God has, so to speak, stopped the clock marking off time in Daniel’s Seventy-Week prophecy while He deals with the one new man “in Christ.” Only after God has completed His present dealings with this new man will the heavens once again open relative to His dealings with Israel, with time once again being counted in Daniel’s prophecy.
Thus, for this reason alone [and there are many others] the present existing nation of Israel in the Middle East CANNOT be a work of God, even in part, relative to the prophesied restoration of the Jewish people to the land [alone rendering it impossible for this nation to fit into Ezekiel’s prophecy].

[For information on the preceding, refer to Chapter VIII, “Seventy Years, Four Hundred Ninety Years,” in the author’s book, Israel – What Does the Future Hold? by Arlen Chitwood." Or, see the author’s article by the same title, Seventy Years, Four Hundred Ninety Years.]

The present restoration of some 6,000,000 Jews to the land can only be a Zionistic work of man, wherein the Jewish people have taken matters into their own hands and have sought to effect an emancipation of the nation apart from either repentance or the nation’s Messiah.)

The Context

1) Preceding Ezekiel 38; 39

The several chapters immediately preceding and leading into Ezekiel 38; 39 deal, to an extent, with the entire history of Israel (Ezekiel 34:11-31; 36:16-38; 37:1-28).

But, though the preceding references succinctly cover the complete history, or parts of this history, the emphasis throughout is ALWAYS on the outcome of this history — Israel’s future salvation, restoration, and cleansing — which can occur ONLY following Messiah’s return, following the Tribulation.

And the place which all of the Gentile nations will occupy in this complete history is seen as well.

Then, note that nothing in chapter thirty-five was listed among the preceding chapter references regarding Israel. Material in this chapter has to do with the destruction of Gentile world power at the same time matters are brought to a conclusion regarding the future history of Israel, as detailed in the other three chapters (Ezekiel 34; 36; 37).

“Mount Seir” is referenced beginning chapter thirty-five, which was the home of the Edomites (cf. Ezekiel 35:2, 15; cf. Deuteronomy 2:5). And, comparing Scripture with Scripture, note in Isaiah 34:1ff that “Edom” is used in a parallel text to represent all of the Gentile nations (vv. 1-8), which come under God’s judgment “in the day of the Lord’s vengeance,” because of “the controversy of Zion [‘the cause of Zion’].”

“Zion” is a synonym for Jerusalem, or is used referring to the Jewish people (Psalm 76:2; 126:1; Isaiah 1:26, 27). Thus, as clearly seen elsewhere in Scripture, God’s future judgment of the Gentiles at this time will center around their attitude toward and treatment of the Jewish people, something clearly seen in the chapters under discussion in Ezekiel (cf. Genesis 12:1-3; Ezekiel 35:4-15; 38:3, 18; Matthew 25:31-46).

2) Following Ezekiel 38; 39

The nine chapters following Ezekiel 38; 39 (Ezekiel 40-48), concluding the Book of Ezekiel, have to do with Israel in the future Messianic Era, following God’s dealings with Israel and the nations as seen in the previous chapters.

These chapters have to do with millennial conditions — with the Temple, the priesthood, offerings, worship, and a tribal division of the land.

Thus, the chapters which precede simply provide information concerning Israel and the nations, leading into the Messianic Era. And, as is evident from reading chapters thirty-four through thirty-seven, this information has to do mainly with Israel and the nations immediately following the Tribulation and Messiah’s return — with events which will evidently occur during the seventy-five-day period seen at the end of the Book of Daniel (Daniel 12:11-13).

The Text

Since events seen in the four chapters preceding chapters thirty-eight and thirty-nine (Ezekiel 34-37) have to do mainly with events occurring following Christ’s return, leading into the Messianic Era (Ezekiel 40-48), why should the two chapters now under discussion (Ezekiel 38; 39) be looked upon as dealing with something different?

After all, numerous places in these two chapters call attention to events paralleling those seen in the previous four chapters. These two chapters simply form an expansion of that dealt with in chapter thirty-five and alluded to different places in the other three chapters (Ezekiel 34; 36; 37).

That revealed in these two chapters is simply a detailed description of the destruction of Gentile world power following Christ’s return and following the completion of His dealings with the nation of Israel (following their national conversion, restoration to the land, and cleansing).

In short, that seen in these two chapters has to do with the same thing seen so many places in Scripture — a final summing up of matters regarding Gentile world power, preceding the Messianic Era, in what is commonly called “The Battle of Armageddon” (Revelation 14:14-20; 16:16; 19:17-21).

1) Prevalence and Place in Scripture

This destruction of Gentile world power at the end of Man’s Day is seen over and over in Moses, the Psalms, and the Prophets (e.g., Genesis 11:1ff; 14:1ff; 19:1ff; Psalm 2:1ff; 83:1ff; Jeremiah 30:1ff; Daniel 2:37-45; Joel 2:1ff; 3:1ff; Zechariah 14:1ff). This is the destruction seen in Isaiah 34:1ff, leading into the Messianic Era seen in the following chapter (Isaiah 35:1-10). As well, this is the same destruction seen in the parallel passage in Ezekiel 35:1ff, leading into the Messianic Era (Ezekiel 40-48).

And this destruction, dealt with throughout Scripture, can clearly be seen, both textually and contextually, as the same destruction depicted in Ezekiel 38; 39, leading into the Messianic Era (Ezekiel 40-48).

And there could be no possible problem seeing all nations represented by only certain powers mentioned in Ezekiel 38:2-6. Note, for example, in Isaiah 34:1ff and Ezekiel 35:1ff, that all nations are represented by one nation, Edom; and in Psalm 83:1ff, all nations are represented by ten named nations.

And this destruction in Joel, as in Ezekiel, occurs following Man’s Day, following Christ’s return (Joel 3:16), in the Lord’s Day (Joel 3:14 [which begins at the end of Man’s Day, with the Tribulation comprising the last seven years of Man’s Day]).

2) As Seen in These Two Chapters

And, with the preceding in mind, note the same thing seen in Ezekiel 38; 39.

Gentile world power, as seen in these two chapters, will come against Israel at a time after the Tribulation, after the nation’s Messiah has returned, after Israel’s national conversion, after the Jewish people have been removed from the nations and restored to their land, and after the nation is at rest in the land, with the Lord present among His people. THEN, and ONLY THEN, can that seen in these two chapters occur.

Note in Ezekiel 38:20 that Messiah Himself will be present (“…shall shake at my presence”), and in Ezekiel 39:8, this will occur in the future Lord’s Day, which, again, doesn’t begin until the end of Man’s Day and Messiah’s return (cf. Ezekiel 34:12, showing that the two times are the same).

(Also note the expression [or allusion to], “in that day,” in Ezekiel 38:14, 18; 39:8, 11. Refer to Chapter 9 "Never Again!" or "Yes, Again!" in this book.)

And since all of the things detailed in the preceding, clearly seen in Ezekiel 38; 39, can occur ONLY FOLLOWING MESSIAH’S RETURN, this alone would preclude any possible fulfillment of the prophecy until a time following the Tribulation.

Further, according to Ezekiel 38:11-12, these Gentile powers will come into the land against Israel at a time when the nation dwells safely, “having neither bars nor gates.” And Israel cannot possibly be seen occupying such a position at any time between now and the middle of the Tribulation, when the present existing nation will be uprooted and driven back out among the nations.

Nor will the nation possess the wealth seen in these verses prior to the end of the Tribulation, when they return back to the land possessing the wealth of the Gentiles (cf. Genesis 31:1-3; Isaiah 60:5, 11; Ezekiel 38:12), with the Gentile armies coming into the land not only in an all-out attempt to, once and for all, destroy the nation of Israel (“They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance” [Psalm 83:4]) but to recover the wealth which will then be in Israel’s possession (cf. Ezekiel 38:13; Revelation 18:15-21; refer to Chapter 8 "Never Again!" or "Yes, Again!" in this book.)

The overthrow of these Gentile armies in Ezekiel 39:17-20 is the same as that seen in Isaiah 63:1-4; Revelation 14:14-20; 19:17-21. This overthrow occurs at the hands of Israel’s Messiah, present among His people (Ezekiel 38:20, 23); and those overthrown are left in the open fields for the carrion birds of the air and the wild animals of the earth, with their remains then buried “in the valley of Hamon-Gog [‘the valley of a Multitude of Nations’]” (Ezekiel 39:4-5, 11-22).

And the end result of the whole of the matter has to do with both the house of Israel and the Gentile nations recognizing and acknowledging the true identity of the One in Israel’s midst (cf. Ezekiel 36:33-36; 37:25-28; 38:21-23; 39:23-29).

Nothing like any of the preceding can possibly occur until Man’s Day has run its course — until Israel’s Messiah has returned back to the earth, and a number of ensuing events have occurred.

The destruction of Gentile world power, as seen in Ezekiel 35; 38; 39, occurs not only in conjunction with all the things seen relative to Israel in Ezekiel 34-39 but following God’s dealings with His people relative to the nation’s conversion, restoration, and cleansing.

Then, the Messianic Era… (Ezekiel 40-48).

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Never Again! or Yes, Again! by Arlen Chitwood of Lamp Broadcast

Word Document: “Never Again!” or “Yes, Again!” by Arlen Chitwood.docx which is SAFE to open and print.

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The Fear of the Lord is the Beginning of Wisdom
By Got Questions

Proverbs 9:10 says, “fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding.” Basically, this verse teaches that the fear of God is foundational to true wisdom; all other types of learning are worthless unless built upon a knowledge of the Lord Himself. Many other passages talk about the fear of the Lord (e.g., Psalm 111:10; Proverbs 1:7; 14:27; 15:33). Before we can understand how the fear of the Lord leads to wisdom, we need to define what the Bible means by “fear” in this context.

In the Bible, the word translated “fear” can mean several things. It can refer to the terror one feels in a frightening situation (Deuteronomy 2:25). It can mean “respect” in the way a servant fears his master and serves him faithfully (Joshua 24:14). Fear can also denote the reverence or awe a person feels in the presence of greatness (Isaiah 6:5). The fear of the Lord is a combination of all of these.

Fear of the Lord can be defined as “the continual awareness that our loving heavenly Father is watching and evaluating everything we think, say, and do” (Matthew 12:36; Psalm 139:2; Jeremiah 12:3). As Jesus told each of the seven churches in Revelation 1; 2, “I know your works.” Nothing escapes His attention.

In order to develop the fear of the Lord, we must recognize God for who He is. We must glimpse with our spirits the power, might, beauty, and brilliance of the Lord God Almighty (Revelation 11:17; Hosea 12:5; Isaiah 6:1–5). Those who fear the Lord have a continual awareness of Him, a deep reverence for Him, and sincere commitment to obey Him.

Proverbs 1:7 says, “The fear of the LORD is the beginning of knowledge, but fools despise wisdom and instruction.” This verse gives us some added insight with its antithetical parallelism—there is a sharp contrast between the wise life and the foolish life. A wise person fears/reverences/obeys the Lord; a fool despises God’s instruction and cannot be told what to do. The wise person is wise because he has started at the starting place; the fool has no foundation on which to build wisdom.

Romans 1:21–22 speaks of those who “neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools.” This is a description of people who try to obtain wisdom while ignoring God—it cannot be done for the simple reason that God is the source of wisdom.

The link between the fear of God and wisdom means we cannot possess wisdom if we recreate God in our own image. Too many people want to “tame” God into a non-threatening nobody. But, if we redefine the Lord as a god that makes us feel comfortable, a permissive “buddy” who exists simply to bless us and give us what we want, we will not fear Him in the way He deserves to be feared. The Lord God Almighty is far greater than that, and the fear of the Lord begins when we see Him in His majesty and power (Revelation 4:11; Job 42:1–2) The Lord shows Job (and us) a glimpse of His power in Job 38-41 when He describes His absolute sovereignty over everything.

When the reality of God’s true nature has caused us to fall down in worship, we are then in the right position to gain wisdom. Wisdom is merely seeing life from God’s perspective and responding accordingly. Wisdom is a priority, and we are told to seek it above all else (Proverbs 3:13; 16:16). Proverbs is known as the wisdom book, and the entire second chapter gives a detailed explanation of the value of gaining wisdom.

Until our hearts are in a right relationship with God, we are unable to have the “wisdom that comes from heaven” (James 3:17). Without the fear of the Lord, we may gain knowledge of earthly things and make some practical choices for this life, but we are missing the one ingredient that defines a wise person (Psalm 14:1; Exodus 20:3; 34:14; Jeremiah 25:6; Matthew 22:37). In the parable of the rich farmer, the rich man had a “wise” and practical plan for his profits, but God said to him, “You fool!” because the farmer’s plans were made with no thought of God and eternity (Luke 12:16–21).

Without the fear of the Lord, we make final decisions based on our faulty human understanding (Proverbs 3:5–6). When we incorporate the fear of the Lord into every moment of our lives, we make decisions based upon His approval. We live with the knowledge that the Creator of the universe is intimately involved in our every move. He sees, knows, and evaluates all our choices, and we will answer to Him (Psalm 139:1–4).

Our respect for God’s majesty causes us to honor Him (Psalm 29:2). Our gratitude for His mercy causes us to serve Him well (Psalm 2:11; 107:15). And the understanding that our God of love is also a God of wrath inspires enough fear to help us stay away from evil (Romans 1:18; Proverbs 8:13). Sin is foolish; righteousness is wise. When we live righteously, we are on the path to wisdom, and everyone in our lives benefits (Proverbs 13:20; 19:8).

Recommended Resource: Knowing God by J.I. Packer

The following Word Document adds to this commentary and is SAFE to open and print: Two Primary “F” Words (Fear and Faith) of Christianity by Charles Strong of Bible One 2.docx

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-0-

Zip

Nada

Nothing

No works required

Just Believe on the Lord Jesus Christ

And experience God's gift of grace which

guarantees one a heavenly eternal life and

presents one the opportunity to run the race

For the prize of ruling and reigning

With Christ As his bride

In the millennium!

(Note: Works are required for both Spirit and Soul Aspects of Salvation, just not works of "self". Works for the Spiritual Aspect were fulfilled by Jesus on the cross. Works for the Soul Aspect are being performed by the Holy Spirit on a daily basis for those who have received the Spiritual Aspect and are allowing the Holy Spirit to produce righteous works through them.)

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THE BELL

I KNOW WHO I AM

I am God's child (John 1:12)

I am Christ's friend (John 15:15 )

I am united with the Lord (1 Cor. 6:17)

I am bought with a price (1 Cor 6:19-20)

I am a saint (set apart for God). (Eph. 1:1)

I am a personal witness of Christ. (Acts 1:8)

I am the salt & light of the earth (Matt 5:13-14)

I am a member of the body of Christ (1 Cor 12:27)

I am free forever from condemnation ( Rom. 8:1-2)

I am a citizen of Heaven. I am significant (Phil 3 :20)

I am free from any charge against me (Rom. 8:31-34)

I am a minister of reconciliation for God (2 Cor 5:17-21)

I have access to God through the Holy Spirit (Eph. 2:18)

I am seated with Christ in the heavenly realms (Eph. 2:6)

I cannot be separated from the love of God (Rom 8:35-39)

I am established, anointed, sealed by God (2 Cor 1:21-22 )

I am assured all things work together for good (Rom. 8:28 )

I have been chosen and appointed to bear fruit (John 15:16 )

I may approach God with freedom and confidence (Eph. 3:12 )

I can do all things through Christ who strengthens me (Phil. 4:13 )

I am the branch of the true vine, a channel of His life (John 15:1-5)

I am God's temple (1 Cor. 3:16). I am complete in Christ (Col. 2:10)

I am hidden with Christ in God (Col. 3:3).. I have been justified (Romans 5:1)

I am God's co-worker (1 Cor. 3:9; 2 Cor 6:1). I am God's workmanship (Eph. 2:10)

I am confident that the good works God has begun in me will be perfected. (Phil. 1:5)

I have been redeemed and forgiven (Col 1:14). I hope to be adopted as God's son (Eph. 1:5)

I belong to God!

Do you know

Who you are?

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By Charles Strong of Bible One

To all on my Kingdom Email List:

Just want to share one of my favorite passages of Scripture, one in which I site each night while praying for you.

Proverbs 3:5-7

Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths. Do not be wise in your own eyes; fear the LORD and depart from evil.

(Psalm 37:3, 5; Jeremiah 9:23; Proverbs 16:6; Romans 12:16; Ecclesiastes 12:13-14)

“Trust” (Strong’s Heb. #0982 – “batach”) – to trust, place confidence in, have faith in.

“heart” (Strong’s Heb. #03820 – “leb”) – used (figuratively) very widely for the feelings, the will and even the

intellect; likewise for the center of anything, one’s entire being.

“lean” (Strong’s Heb. #08172 – “sha’an”) – to support one’s self: lean, lie, rely, rest (on, self), stay.

“understanding” (Strong’s Heb. #0998 – “biynah”) – understanding: knowledge, wisdom.

“acknowledge” (Strong’s Heb. #03045 – “yada”) – a primitive root; to know (properly, to ascertain by seeing).

“direct” (Strong’s Heb. #03474 – “yashar”) – a primitive root; to be straight or even; figuratively, to be

(causatively, to make) right, pleasant, prosperous.

“paths” (Strong’s Heb. #0734 – “orach”) – a well-trodden road, byway, or highway.

“wise” (Strong’s Heb. #02450 – “chakam”) – wise, (i.e. intelligent, skillful or artful): cunning.

“fear” (Strong’s Heb. #03372 – “yare”) – a primitive root; to fear; morally, to revere.

“depart” (Strong’s Heb. #05493 – “cuwr”) – a primitive root; to turn off (literal or figurative):--be(-head), bring,

call back, decline.

“evil” (Strong’s Heb. #07451 – “ra”) – bad or (as noun) evil (natural or moral).

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Salvation – Gift of Grace and/or Reward for Works

By Charles Strong of Bible One

The title of this presentation may be confusing, since it apparently presents the possibility of one or two ways of classifying the concept of “spiritual salvation” as presented in Holy Scripture, particularly the New Testament. But if the student of God’s Word believes that the Greek words utilized in the New Testament translated “save,” “saved,” and “salvation” refer only to one form of the matter, he then should be confused, not only by the above title, but by the multitude of passages in the New Testament regarding the subject.

Actually, the New Testament Greek words translated “save” and “saved” (Gk: sozo) and “salvation” (Gk: soteia, soterion) are words that are utilized over a broad range of both material (temporal) and eternal matters. In order for one to know the nature and effects of salvation when it is spoken of in Scripture, one should study the matter in a particular fashion.

The truth is that the “spiritual salvation” available to man from God incorporates distinctly different aspects of the matter, which if seen as one, can only produce confusion to the reader of Scripture. Hence, within Christendom, there are a wide range of denominations and doctrinal positions regarding the subject, e.g., Calvinism vs. Arminianism. And unless one comprehends and appreciates the different aspects of “spiritual salvation,” he will remain confused over the many apparently contradictory passages of Scripture and the many opposing denominational teachings.

To properly overcome this confused state, it is recommended that the student of the Word of God should understand and utilizes the following when studying the Word:

1) God’s Purpose for Man.
2) The Composition of Man.
3) Key Principles of Biblical Interpretation.

A utilization of these truths will then assist the student of God’s Word to thoroughly comprehend and appreciate “God’s complete redemptive plan for man.”

(It should be understood that this subject is extensive, the theme and scriptural proofs of which run throughout the entire Bible; therefore, this message will only cover some of the “high points” and passages of Scripture. It is designed to whet your appetite for additional and more resolute study in God’s Word.)

1) God’s Purpose for Man

We learn of God’s purpose for man in the first chapter of Genesis, which purpose has never changed. In fact, most if not all doctrines contained in the Word of God have their origin in the book of Genesis, which is why Genesis is an appropriate place to start when one wishes to study the Word.

God’s purpose for man upon his creation was for man to “have dominion” over the earth and God’s other creatures, as seen in the following:

Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth." So God created man in His own image; in the image of God He created him; male and female He created them. Then God blessed them, and God said to them, “Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.” (Genesis 1:26-28)

And God’s purpose for man has never changed. It remains as true today as it was upon its initiation. Why? Because it is anchored in God’s immutable (unchanging) nature, as is referenced in the following passages of Scripture:

God is not a man, that He should lie, nor a son of man, that He should repent. (Numbers 23:19a)

For I am the LORD, I do not change. (Malachi 3:6a)

Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning. (James 1:17)

God intends for man to replace Satan as the “ruler of this world” (John 12:31; 14:30), the position Satan was designated to lose when he attempted to exalt himself over God (Isaiah 14:12-14). So Satan, understanding God’s purpose for man and intending to prevent it, influenced man (Adam, in the garden of Eden) to sin and thereby suffer death, both immediate spiritual death and eventual physical death, along with the devastation of the earth (Genesis 3).

But unlike Satan’s fall in the heavenlies, God initiated a plan of redemption both for man and the earth.

2) The Composition of Man

God made man in His image (Genesis 1:27), a concept encompassing several attributes. But it essentially means that God is three persons in One (i.e., One in essence who reveals Himself in and through three Persons - Father, Son, and Holy Spirit), which is to say God is a tripartite Being. And in accordance with this tripartite image, God created man as a tripartite being. He is spirit, soul, and body; and, it is important to understand that the spirit is not the soul, as some may teach. This is clearly seen in the following passages of Scripture:

Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. (1 Thessalonians 5:23)

For the Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow [body], and is a discerner of the thoughts and intents of the heart. (Hebrews 4:12)

3) Key Principles of Biblical Interpretation

Principle Number One

The core (primary) principle that one should understand pertaining to correct Biblical interpretation is actually a composite, a union of three essential components revealed in the Word pertaining to the reception and comprehension of ultimate Truth.

First Component

It must be recognized that all Scripture is God-breathed. The manner in which God revealed Himself, His plans, and His purposes in His Word (a God-breathed revelation, penned as the Spirit moved men to write) is what makes Scripture different from all other writings.

All Scripture is given by inspiration of God (Gk: theopneustos – God breathed), and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. (2 Timothy 3:16)

Knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit. (2 Peter 1:20-21; cf. Luke 1:70; Acts 3:18)

Second Component

There is and can only be one true Guide & Teacher of Bible doctrine, which was revealed by Christ while in “Bethany” with His disciples just “before the feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father” (John 12:1; 13:1), as follows:

But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you. (John 14:26)

However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. (John 16:13)

And this was reiterated by the apostle John, as follows:

But you have an anointing from the Holy One, and you know all things. . . . But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him. (1 John 2:20, 27)

When studying the Word of God, a Christian must understand that the Holy Spirit and He alone can properly and completely reveal the correct interpretation of any passage of Scripture. No human being, including the author of this document, is infallible. This being the case, each student of God’s Word should sincerely and totally recognize and look only to the Helper (lit: Comforter), the Spirit of God, for the correct understanding of Holy Writ.

This is not to say that the Spirit does not utilize man (ministers or their networks) in the distribution of the truth, but it is to say that one’s dependence must solely be directed toward God the Spirit in order to be able to truly ascertain fact from falsehood.

Third Component

The primary quality that man may possess according to God’s Word is faith, the ability to take God at His Word, to simply and utterly believe what God has to say about any matter. In other words, God expects man to trust Him; failure to trust (to believe) Him was in essence the first sin by man (Genesis 3:1-7). Scripture is replete with the concept of faith as it pertains to the relationship between God and man, and it is the only means in which one may activate and receive the instruction from the Spirit of God.

Trust in the LORD with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths. (Proverbs 3:5-6)

Principle Number Two

One must understand that all of the Bible, both Testaments, are about one Person, the Word of God, God manifest in the flesh, Jesus the Christ, and His relationship, His connection to man. Such is expressed appropriately by Arlen L. Chitwood in the Foreword to his The Study of Scripture BOOK, as follows:

When studying the Scriptures – whether the Old or New Testament – one is studying about Jesus the Christ, whom God has “appointed Heir of all things” (Luke 24:25-27; Hebrews 1:2). There is nothing in the New Testament that is not seen after some fashion in the Old. The New Testament is simply a revealing, an unveiling, of God’s Son, as previously introduced in the Old Testament Scriptures.

“Jesus” is the Word made “flesh,” referring, in an inseparable sense, to both the Old Testament Scriptures and to God becoming “flesh” in the person of His Son. “Jesus” is not only God manifested in the flesh but the Old Testament Scriptures manifested in the flesh as well.

There is “the written Word,” inseparably identified with “God,” and there is this same Word manifested in the form of “flesh,” with life and inseparability seen throughout.

In the beginning was the Word, and the Word was with God, and the Word was God.

He was in the beginning with God. . . .

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. (John 1:1-2, 14)

Thus, “studying Scripture,” one is simply studying about God’s Son. And note that the Word became “flesh” after all of the Old Testament had been penned but before a single word of the New Testament had been penned. In that respect, one would have to conclude that there is nothing in the New that is not seen after some fashion in the Old, else God’s Son, the Word becoming “flesh,” would have been incomplete at the time of His incarnation.

Then, in John 1:14, the Word becoming “flesh” is seen in connection with two things:

1) Christ’s Glory.

2) Christ’s Sonship, God’s Firstborn (“sonship” implies rulership, and it is firstborn sons who rule in the human realm).

All of this can only take one back to the beginning of God’s revelation of His Son, back to the opening verses of Genesis. That which God desires man to know about His plans and purposes, which He will bring to pass through His Son, begins at this point.

And everything from this point forward is regal. Everything has to do with God’s Son, God’s Firstborn, who has been “appointed Heir of all things.” And everything moves toward that day when God’s Son will come forth in all His Glory and realize this inheritance.

(The Study of Scripture by Arlen L. Chitwood may be accessed in its entirety by clicking on the following link: The Study of Scripture BOOK.)

Principle Number Three

One must understand that God presented His Word after a particular fashion, one in which the various truths of His Word are revealed and clarified by various examples (types) throughout His Word. Again, in his The Study of Scripture BOOK, Arlen addresses this subject, as follows:

Then, it must be recognized that God structured His revelation to man after a particular fashion, alluded to in Luke 24:25-27, 44 and stated in so many words in 1 Corinthians 10:6, 11. Scripture not only deals with a completely accurate history of certain events surrounding God’s dealings with the earth, angels, and man, but biblical history has been recorded after such a fashion that it is highly typical as well. God has established His primary means of teaching, not through history per se, but through inherent types seen in history, pointing to antitypes seen in later history and/or prophecy.

The manner in which God revealed Himself to man is as stated in 1 Corinthians 10:11a,

Now all these things happened to them as examples [Greek, tupos, types; “Now all these things happened to them for types”] . . . .

The reference is to events during Moses’ day, drawing from the wilderness journey of the Israelites. But the reference would, of necessity, have to go far beyond simply the specific events listed in verses one through ten, preceding the statement in verse eleven. In the light of other Scripture, as becomes increasingly evident when one views all of Scripture, the reference would have to be enlarged to encompass not only all biblical history during Moses’ day but all biblical history beginning with Genesis 1:1.

That would be to say, God has structured His revelation to man after a fashion in which not only true, correct history is presented but this history is presented in such a manner that it is highly typical in nature. And Scripture, within this highly typical structure, is jam-packed with spiritual significance and meaning.

God, within His sovereign control of all things, brought matters to pass after such a fashion (within the history of the earth, angels, and man) that He could, at a later time, have these events to draw upon in order to teach His people the deep things surrounding Himself, His plans, and His purposes. And this would be accomplished mainly through types and corresponding antitypes.

Thus, God draws not so much from history per se as He does from the spiritual content set forth in the historic accounts – the great spiritual lessons, taught mainly from types pointing to corresponding antitypes.

Anyone can understand facts within revealed biblical history (saved or unsaved man). This would pertain more to the letter of the matter. But only saved man can go beyond the letter to the spirit of the matter (2 Corinthians 3:6-16). Only the saved can understand the spiritual lessons drawn from history. Only the saved can look within biblical history and see spiritual content (1 Corinthians 2:12-16).

For the unsaved, things beyond the simple, historical facts are completely meaningless. They can neither see these things nor know them. Spiritually, they are dead; and these things are “spiritually discerned.” They can view Scripture only from a “natural [‘soulical’]” standpoint (1 Corinthians 2:14).

But for the saved, the matter is entirely different. They, by/through believing on the Lord Jesus Christ, have been made spiritually alive. The Spirit has breathed life into the one having no life; they have “passed from death to life.”

And they have this same Spirit – the One who gave the Word to man through man — indwelling them to lead them “into all truth” (John 16:13-15; 1 Corinthians 3:16; 6:19-20; 1 John 3:24). Accordingly, the saved possess the ability to see beyond the facts of history and view the spiritual lessons inherent therein.

This is what is meant by “comparing spiritual things with spiritual.” It is within this facet of Scripture that man can see the things that “Eye has not seen, nor ear heard . . . .” It is within this facet of Scripture that “God has revealed them to us by his Spirit.”

But as it is written: Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him. But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God. These things we also speak, not in words which man's wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual. (1 Corinthians 2:9-13)

And it is within this complete, overall thought, as previously stated, that one finds all of biblical history forming types that are fraught with spiritual significance and meaning.

This is the manner in which God has structured His Word. It has been given to man after this fashion, and if man would properly understand that which God has revealed in His Word, he must study it after the fashion in which it was given and recorded.

Principle Number Four

In addition to all of the above, when studying a particular doctrine within the Word, one must always consider the context of (that which surrounds and is relative to) the passage under consideration.

God’s complete redemptive plan for man

To understand God’s complete redemptive plan for man, one should view it as encompassing all elements of man’s tripartite (spirit, soul, and body) nature, for God’s salvation applies to each element in a different but cohesive manner. Therefore, this text will briefly consider each.

(Keep in mind that often the student of God’s Word commits the error of attaching the same meaning to a word or phrase in the Word “across the board,” regardless of context, which leads to much confusion and apparent contradictions in the student’s mind regarding doctrine. This is especially true in regards to the subject of “salvation,” i.e., God’s redemptive plan for man. Once a person appreciates the difference in the manner in which Scripture portrays redemption as it pertains to each of the “parts” [spirit, soul, and body] of man, the mental confusion and apparent contradictions will vanish.)

Salvation is a tripartite doctrine. A Christian has been saved, is being saved, and will be saved. This multilateral (three-part) doctrine is often partitioned and described as justification, sanctification, and glorification. Each has to do with a different part of tripartite (spirit, soul, and body) man. It is unfortunate that these aspects of salvation are often ignored, misinterpreted, misapplied and/or combined, birthing doctrinal error. So, let’s examine each.

Spirit Salvation

Most of the emphasis by the Church (Christendom – the Body of Christ ) pertaining to the subject of salvation is focused on the redemption of man in regards to his eternal existence, which is his “justification” based solely on the finished work of Christ (His sacrifice) on the Cross of Calvary and is therefore presented in Scripture as a totally free “gift” from God (free in the sense that it costs man nothing; but was not “cheap,” costing God the death of His Son) – a gift that may only be obtained by faith apart from any merit (works) of man, which is represented by the following:

For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. (John 3:16)
And he brought them out and said, “Sirs, what must I do to be saved?” So they said, “Believe on the Lord Jesus Christ, and you will be saved, you and your household." (Acts 16:30-31)
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. (Ephesians 2:8-9)

(Without going into detail, it should be understood that the grammatical construction in the original language used in verse eight portrays a salvation that was totally accomplished on the Cross by Jesus Christ and which extends into the present in a finished state for all those who appropriate it through faith.)

And the Spirit and the bride say, “Come!” And let him who hears say, “Come!” And let him who thirsts come. Whoever desires, let him take the water of life freely. (Revelation 22:17)

This is the salvation of the spirit, and it is for the purpose of saving man from the penalty of his sin and giving him eternal life (life throughout the ages). By this, man has been saved. It is a salvation that is totally complete and can never be retracted or nullified by man or God. It is a salvation that is obtainable by faith alone in Christ alone (Acts 16:30-31). Furthermore, it is a salvation that will extend throughout eternity, i.e., the countless ages to come, which will follow Christ’s millennial (thousand year) reign upon and over the earth.

Yet, this doesn’t mean that there will be no consequences for sin committed by a Christian during this (temporal) life, for the Bible is very clear that a Christian is free to choose and thereby able to walk “according to the Spirit,” or conversely, walk “according to the flesh” (Romans 8:1-8).

To walk according to the Spirit is to by faith (Colossians 2:6) allow the Spirit to control your life and thereby produce spiritual fruit, which will result in benefits in this life and in the millennial kingdom to follow (Revelation 20:4).

To walk according to the flesh is to allow the old “sin nature” to control your life (Romans 7:23-25; 8:1-11), which results in no spiritual fruit or benefits, now or later. God’s Word is clear to the Christian – he will give an accounting of his life at the Judgment Seat of Christ (2 Corinthians 5:10; Romans 14:10), which will result in rewards or lack of rewards (1 Corinthians 3:11-15).

(For an inclusive treatment pertaining to this issue, please read Arlen Chitwood's book, Judgment Seat of Christ BOOK.)

It is in light of this coming judgment of Christians (which has nothing to do with eternal matters) that the apostle Paul said, “Knowing, therefore, the terror of the Lord, we persuade men” (2 Corinthians 5:11a) and issued 6 distinct warnings to Christians (not so-called “professing Christians”) throughout the book of Hebrews.

The fact is that there is much for the Christian to lose by a life that is conducted according to the flesh, as well as there is much to gain for a life conducted according to the Spirit. And this all centers on the “salvation of the soul.”

(For an inclusive treatment pertaining to the salvation of the spirit, please read Arlen Chitwood's book, Salvation by Grace through Faith BOOK.)

Soul Salvation

The word “soul” (from the Greek word that means “life”) as used in the New Testament refers to the “life principle” or “life force” of man. Whereas the “spirit” of man is that element in which he is able (upon its activation at the “new birth” by the Spirit) to connect to or unite with God, the “soul” is the seat of his emotions and intellect, which animates his physical body during this lifetime and will do the same in the next (millennial) “age.” And it is in connection with this coming age (Messianic or Millennial Age) with which the “soul” is concerned.

Just as Christ was raised from the dead in a physical body and in which He will continue throughout all eternity, so also will man continue in a resurrected physical body, animated by spirit rather than by blood, throughout all eternity. It will then be this quality that the Christian will have the ability to personally and intimately know God (who is spirit), i.e., by his physical connection with Christ.

And this physical life in connection with Christ must first start in the coming Millennial Age – a literal 1,000 year reign by Christ relative to the earth. It is in this coming age that the rewards garnished at the Judgment Seat of Christ by the Christian’s faithful and fruit-producing life during this (temporal) lifetime will materialize. This will be the salvation of one’s soul, which will then satisfy God’s purpose for man, which was established when He created man, i.e., to have dominion over the earth.

This salvation operates in the present continuous tense. Unlike the completed past tense salvation of the “spirit,” this salvation reveals a present and continuous work, which begins at the moment the spirit is saved and continues until it ends at the Judgment Seat of Christ. In Scripture this salvation is the salvation of the soul that is amply represented throughout the New Testament, of which the following scriptural passages represent:

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. (1 Corinthians 1:18)
For we are to God the fragrance of Christ among those who are being saved . . . . (2 Corinthians 2:15)
Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, by which also you are saved [Gk: being kept safe], if you hold fast that word which I preached to you – unless you believed in vain. (1 Corinthians 15:1-2)
But we are not of those who draw back to perdition, but of those who believe to the saving of the soul. (Hebrews 10:39)
Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted Word, which is able to save your souls. (James 1:21)
Receiving the end of your faith – the salvation of your souls. (1 Peter 1:9)

This is the sanctification process of the believer that evolves either in a positive or negative manner throughout his physical life, depending upon whether or not he lives for himself (gains his soul/life) during his temporal existence, or lives for Christ (loses his soul/life). If he “gains his soul” here, he will lose it there. If he loses his soul for Christ’s sake here, he will gain/find it there (Matthew 16:24-27).

A Christian who loses his soul at the Judgment Seat of Christ because of his disobedience in this life will lose his rewards, which will be manifested in loss of his future quality of life during the millennial reign of Christ upon earth. He will either be chosen to rule and reign with Christ in the coming kingdom, or be excluded from ruling in it by the side of Christ.

By living “according to the Spirit,” he will either gain great power and ability to produce great works, or, by living “according to the flesh,” he will lose his ability and power to accomplish any future works whatsoever (Matthew 25:28, Romans 8:5-8).

To put it another way, “soul salvation” has to do with an inheritance that the “child of God” (a position established at “spirit salvation” by faith in Christ) may obtain (or lose) by the quality of his life subsequent to “spirit salvation” – which may or may not result in being a co-heir and co-ruler with Christ during the Messianic Era. Again, the Word is quite clear that if the Christian suffers (endures) with Christ, he will indeed reign and rule with Christ.

And if children, then heirs – heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together. (Romans 8:17)
This is a faithful saying: For if we died with Him, we shall also live with Him. If we endure, we shall also reign with Him. (2 Timothy 2:11-12a)

Soul salvation is what the Christian must be concerned with over all other doctrinal matters, since it will determine your condition throughout the coming age. The Christian will either be within a position of favor, which means co-heirship and co-rulership with Christ, or, he will be in a position of disfavor – for 1,000 years. But once the age has run its course, the Bible then indicates that all tears and pain and “former things” will pass away (Revelation 21:4).

For an inclusive treatment pertaining to the salvation of the soul, please read the books, Arlen Chitwood's Salvation of the Soul BOOK, Redeemed for a Purpose BOOK, Let Us Go On BOOK, and The Spiritual Warfare BOOK, all in this site.)

Body Salvation

Having considered the past and present tenses of salvation pertaining to the nonphysical aspects of tripartite man, the third aspect of salvation is future tense and involves the physical body, which saves it from the results and presence of sin.

This salvation of the body will occur at the Rapture of the Church (John 14:1-3), both facts amply described by the following passages of scripture:

So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. . . . And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man. (1 Corinthians 15:42-44, 49)
For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself. (Philippians 3:20-21)
But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. (1 Thessalonians 4:13-17)
Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. (1 John 3:2)

According to Scriptures, all of the Church, i.e., those believers living in the period from the Cross to the Rapture, will be raised from the dead or translated in order to appear before the Judgment Seat of Christ (Romans 2:6; 14:10; 2 Corinthians 5:10; Ephesians 6:8; Colossians 3:24-25 Revelation 22:12), to be followed by the thousand year Messianic Era.

Conclusion

Hopefully, it has become clear that God’s Redemptive Plan, the concept of “salvation” as seen in the Word of God, which incorporates His original purpose for man, i.e., dominion over the earth, is considerably more complex than simply the saving of a person for eventual residence in “heaven” in the hereafter.

Hopefully, it has become clear that “soul salvation” has everything to do with the consequences for the way Christians live their temporal life, to be eventually faced at the Judgment Seat of Christ, the result of which will last a very long time (1,000 years). Such is a very grave matter.

In fact, it is the consideration of the consequences connected to “soul salvation” that will give meaning to the following verse of Scripture:

The fear of the LORD is the beginning of wisdom. (Psalm 111:10a)

In any case, this is why the salvation of God, as seen in the Word, is both a gift and a reward, depending of course, which aspect of it is being considered.

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Excerpted from Bible One - Charles Strong's Salvation – Gift of Grace and/or Reward for Works.

Word Document: God’s Complete Redemptive Plan for Man by Charles Strong.docx which is SAFE to open and print.

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It is challenging for a Christian to live a life in conformity with God’s will, often taking the path of ease, resigning from the arduous route of self-denial and training in the Word, to residing in a state of immaturity.

Christian Life Must Be Evidenced by Holiness (Title by Pat)
By Charles Strong of Bible One

It is indisputable that God never condones hypocrisy in His children. They are not only to “talk the talk” (say what is right) but they are to “walk the walk” (do what is right). The Christian life is not only grounded in holiness, but must be evidenced by holiness. Then again, every Christian

(1) retains a “sin nature” (“old man,” “flesh” [Romans 7:18-23; Galatians 5:17]) with its constant appeal and
(2) daily faces a formidable spiritual enemy, the devil, who “walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8).

And this being the case, it is challenging for a Christian to live a life in conformity with God’s will, often taking the path of ease, resigning from the arduous route of self-denial and training in the Word, to residing in a state of immaturity.

The apostle Paul had to face the problem of immaturity in the Corinthian local church. He found that the Christians there continued in their “carnal” state (as immature babies), who could only digest (understand) the “milk,” not the “meat” (solid food), of God’s Word (1 Corinthians 3:1-3). Sadly, this appears to be the case with a majority of Christians today, even those who fancy themselves as spiritual teachers.

It is as if they have completely lost their way, a condition that ensued soon after they believed in Christ. Although quick to join a local church, a spiritual diet void of in-depth Bible (doctrinal) study and maturation followed. Rather, it became customary to simply accept the shallow and redundant presentations from the pulpit and various “Sunday schools,” which could only regurgitate denominational precepts.

Although they have indeed experienced the “salvation of the spirit” (Acts 16:30-31; Ephesians 2:8-9), they know little of the “salvation of the soul” (Hebrews 10:39; 1 Peter 1:9). Harboring dreams of someday occupying a nebulous “heaven,” they have no idea of the coming Millennial Kingdom and the fulfillment of the very purpose of their salvation, to rule and reign with Christ as His consort queen, His bride, during the Messianic Era (2 Timothy 2:12; Revelation 20:4). And more alarming, they have no idea of or concern for the impending judgment that they will face before Christ when He sits upon His throne (2 Corinthians 5:10) judging their miniscule works of “wood, hay, straw” where they “will be saved, yet so as through fire” (1 Corinthians 3:11-15).

On the other hand, should a Christian aspire to fulfill the purpose of his salvation, to go beyond spirit-salvation to the salvation of his soul and thereby present works of “gold, silver, precious stones” at the judgment seat of Christ with the end result of being included in the bride of Christ and ruling and reigning with Him during the Messianic Era, he will most certainly adopt the walk as it is outlined in the Word, i.e., one which is anchored in the Spirit of God, which demonstrates love toward God and man, which produces good works, and which truly mirrors Jesus Christ.

Finally, it is clearly seen in Scripture that for one to achieve this quality of life (walk), one must saturate himself in God’s Word, for it is only the Word that is able to convey (effect the change in) a Christian from immaturity to maturity. This is seen in the following two companion passages of Scripture:

And do not be drunk [controlled] with wine, in which is dissipation; but be filled [empowered] with the Spirit, [resulting in] (19) speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, (20) giving thanks always for all things to God the Father in the name of our Lord Jesus Christ. (Ephesians 5:18-20)
Let the Word of Christ dwell in [empower] you richly in all wisdom, [resulting in] teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (Colossians 3:16)
(See Holy Spirit – Ministries and Filling! in this site.)

The inference is that one is “filled” with the Spirit of God as he enriches himself in the Word of God. To be “filled [empowered by] the Spirit of God is not a secondary and spectacular secondary act after one is “saved,” as many in the Pentecostal movement may teach. Rather, it is a progressive, transforming, and dynamic process (see the following link: Bible One - Charles Strong's Studying the Word of God), which a Christian is to experience if he is to “walk the walk,” not just “talk the talk.”

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Excerpted from Bible One - Charles Strong's Walk the Walk.

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“O Sleeper, Arise, Call…”

Unrest in the Middle East — the Cause, the Solution

By Arlen L. Chitwood of Lamp Broadcast

“The reason” for all of the unrest in the Middle East, which has spilled over into the world at large, is singular.

And “the solution” for what appears to be an intractable problem existing in that part of the world, though seen to some extent worldwide, is singular as well.

Then, there is something else. This unrest, with all which it creates and fosters (fear, destruction, death, etc.) is not going to somehow go away over time. In fact, exactly the opposite will occur. Because of the reason that this unrest exists, it can only continue to get worse with time.

Then, beyond the preceding there is something else. No one can do anything about the existing unrest, except possibly make it worse by trying to do something.

All of man’s best efforts (e.g., present peace efforts of the U.S. Secretary of State) can only go for naught, possibly even worsening the existing situation (something which will become evident when one understands what is really happening in the Middle East and the world at large today).

Though the preceding is true, there is a solution to the problem. And that solution was given during a storm by the person in charge of a ship out on the Mediterranean Sea 2,800 years ago, recorded in the Book of Jonah.

The solution — echoed by this mariner to a Jewish prophet, Jonah, after being awakened from his sleep down in the hold of the ship — is made up of ten words in the English text (KJV), seven words in the Hebrew text:

“What Meanest thou, O Sleeper? Arise, Call upon thy God!” (Jonah 1:6b KJV).

History, Non-Understanding of All the Unrest

The complete history of all the unrest centered in the Middle East and extending out from there into the world at large — extending through past centuries into millenniums and continuing down to the present time — was told in a very succinct manner 2,800 years ago by Jonah in the opening five verses of the small four-chapter book bearing his name.

But, who pays attention to a Jewish prophet who lived and wrote almost three millenniums ago?

The world at large, of course, couldn’t be expected to read and understand the Book of Jonah, for this book has not been written to or for them. Scripture has been structured in a particular manner; and, because of its origin and the manner in which it was given, Scripture is spiritually discerned, written to and for those capable of understanding it.

But, shouldn’t those capable of spiritual understanding, particularly the Bible teachers, be seeing the truth about the matter and at least be calling attention to what is really happening in the world today?

They should, but, almost without exception, they’re not doing so. And the reason that they are not doing so is very simple. Because of an existing problem, they, in reality, know little more about what is actually happening than the world knows about it.

In fact, many of today’s Bible teachers often, unknowingly, teach things militating against any type correct understanding of the existing problem by some of their false teachings in this realm.

This would particularly be true concerning their teachings about present-day Zionism and the Jewish people in the Middle East — proclaiming that this Zionistic movement has to do with God presently restoring the Jewish people to a restored land in accordance with Old Testament prophecy.

Possibly no other teaching militates against and destroys the truth about the matter more so than does this one false teaching, for it places the Jewish people in a completely wrong light. And when this is done, one might as well forget about correctly understanding numerous things having to do with Israel and the nations in end-time Biblical prophecy.

And there is a reason why the situation exists in the preceding manner. Numerous Bible teachers today have little to no understanding of the different ways God has structured His Word, particularly the Old Testament.

Old Testament history, for example, is highly typical. And this structure of Old Testament history is often not understood at all, leaving one disdaining or ignoring the types.

And disdaining or ignoring this central way in which God has structured His Word — revealing innumerable things concerning His plans and purposes through this means — leaves one, in actuality, disdaining or ignoring large parts of God’s revelation to man.

And any Bible teacher following suit does so not only to his own detriment but to the detriment of any and all sitting under his ministry.

“Oh what blessed truths people deny unto themselves by their refusal to study the types of the Bible.” ~A. Edwin Wilson

A Case in Point

Note the Book of Jonah as a case in point. This book, among certain other books such as Ruth and Esther, is often used only as a source from which to draw spiritual lessons. Drawing spiritual lessons from Old Testament history is all good and well, for Old Testament history lends itself to this type usage. But the problem is that drawing spiritual lessons from these parts of Scripture is often as far as one takes the matter, missing the real Meat of the Word in the way God has structured His revelation to man.

With the preceding in mind, the remainder of this pamphlet will be taken up mainly with the typology of parts of the Book of Jonah, noting particularly what the previously mentioned words involve:

“What meanest thou, O Sleeper? Arise, call upon they God!” (Jonah 1:6b KJV)

And, within this account, it will be a simple matter to note that anyone properly understanding the typology of this book (along with related types) couldn’t possibly be confused by the false teaching concerning Zionism and the Jewish people which is rampant in Christian circles today.

As well, it will be a simple matter to note that the converse of that is equally true. Anyone failing to properly understand the typology of this book (along with related types) will find himself quite open to deception concerning the previously mentioned false teaching

Reason for All the Unrest

“So the shipmaster came to him [to Jonah, asleep in the hold of the ship], and said unto him, What meanest thou, O sleeper? Arise, call upon thy God, if so be that God will think upon us, that we perish not…

Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us; what is thine occupation? And whence comest thou? What is thy country? And of what people art thou?

And he said unto them, I am an Hebrew; and I fear the Lord, the God of heaven…

I know that for my sake this great tempest is upon you” (Jonah 1:6, 8-9, 12b [9a]).

The Book of Jonah forms a dual type of God’s two firstborn Sons (Israel and Christ [Exodus 4:22; Hebrews 1:6]). As Jonah, so Israel; and as Jonah, so Christ. Jonah, Israel, and Christ are all seen being raised after two days, on the third day (cf. Hosea 6:1-3; Jonah 1:17; Matthew 12:40; Luke 24:7, 21), for purposes having to do with the point toward which all Scripture moves, the Messianic Era.

Jonah, in its overall scope, has to do more centrally with Israel, with Jonah’s experiences throughout foreshadowing those of Israel in not only history but in present and future time as well.

Thus, to read Jonah is to read the complete history of Israel — from God’s viewpoint, not man’s — from the time of the nation’s inception to that yet future time in the Messianic Era when Israel fully realizes the reason God called the nation into existence.

One reason God called Israel into existence was to be His witness to the nations. Israel was to take the message of the one true and living God to all of the nations of the earth.

But Israel refused to go to these nations, and, instead, went in an opposite direction. And, through continued disobedience over centuries of time — reaching an apex through unlawful affiliations with the nations (harlotry) instead of proclaiming God’s message to the nations — God eventually drove Israel out among these same nations to effect repentance through persecution by the nations.

The preceding is what the first chapter of Jonah is about. Jonah, a Jewish prophet, typifying the entire nation, was commanded to go to a Gentile city with God’s message. Jonah refused, went in an opposite direction, and unlawfully affiliated himself with the Gentiles (harlotry) rather than proclaiming God’s message to them. And Jonah eventually ended up in the sea (“the sea,”used in Scripture as a metaphor for the nations), with a view to repentance.

And with Jonah moving in this contrary direction — on board a ship out on the Mediterranean Sea, headed in an opposite direction to where God had commanded him to go — God sent a great storm on the sea, so tumultuous that it was about to destroy the ship.

Then, it is plain from Jonah’s statement after he had been awakened — “I am an Hebrew…I know that for my sake this great tempest is upon you” — that he knew exactly why this storm existed and why it was so tumultuous.

Jonah, was a disobedient prophet, fleeing from the Lord’s face, and asleep to his calling in the hold of the ship. He was out of the sea, on the ship (which could only typify Israel, out of the nations, in the land (the only place on earth where the Jewish people can go and be removed from the sea, from the nations).

Thus, here is the picture of Israel in the land today, in unbelief, apart from repentance, and asleep to their calling.

The sea is tumultuous in the type, the nations are raging today in the antitype; and all of this is occurring for one reason alone — because of a disobedient Jewish nation which has taken it upon herself to reenter a house left desolate (Matthew 12:43-45; 23:37-39).

Solution to All the Unrest

The solution to the existing problem is seen in the Book of Jonah as well, a solution provided by a Jewish prophet (cf. Psalm 147:19-20). As long as Jonah remained on the ship in a disobedient and unrepentant state, the tumultuous storm on the sea would continue. And as long as Israel remains in the land in a disobedient and unrepentant state, the tumultuous state among the nations will continue.

As Jonah was cast from the ship into the sea, Israel must be removed from the land and driven back out among the nations. And as God then dealt with Jonah in the sea, He will then deal with Israel out among the nations, as clearly delineated in His Word.

And, to bring the latter to pass, God is going to use the man of sin in the middle of the coming Tribulation to effect His purpose in this respect.

Until that time, the tumultuous state among the nations, centered in the Middle East and extending out into the world at large, is going to continue. And it all has to do with Israel being back in the land, in an unbelieving and unrepentant state, before the time.

Since God is the One Who has “torn,” He is the only One Who can “heal.” God clearly states in His Word, “I will take away, and NONE shall rescue him.” GOD ALONE will rescue Israel, as he did Jonah, from the sea, “after two days…in the third day” (Hosea 5:13-6:2).

And Israel, while out among the nations, MUST heed the words of and do EXACTLY as the shipmaster told Jonah, 2,800 years ago:

“What Meanest thou, O Sleeper? ARISE, CALL upon thy God!” (cf. Jonah 2:1-9).

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Word Document: “O Sleeper, Arise, Call…” by Arlen Chitwood.docx which is SAFE to open and print.

Pamphlet form: “O Sleeper, Arise, Call…” by Arlen Chitwood of Lamp Broadcast pdf which is SAFE to open and print. Designed for printing on letter size paper, both front and back; then folded into pocket size fit.

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False Teachers

Their Identity, Their Message

By Arlen L. Chitwood of Lamp Broadcast

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” (Matthew 17:1-5; Luke 9:32). And this event made such an impact on Peter that over thirty years later, when seeking to emphasize the importance of Christian preparedness in view of the Lord’s return and the establishment of His kingdom (II 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 Greek text, ‘…eyewitnesses of His greatest regal magnificence’].

For he received from God the Father honor and glory, when there came such a voice to him from the 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” (II Peter 1:16-18).

Then Peter in his epistle, after commenting on the prophetic word (II Peter 1:19-21), turns to a discussion about and warning against false teachers (II Peter 2:1ff). The subject under discussion preceding the mention of false teachers bringing in “damnable heresies” (II Peter 2:1) has to do with the Word of the Kingdom (II Peter 1:1-21), which is also the subject under discussion at the conclusion of the mention of false teachers (II Peter 3:1-2; cf. II Peter 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 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 (Revelation 2; 3)]” Revelation 2:20; cf. Revelation 1:4).

According to I Corinthians 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. I Corinthians 2:9-13). In II 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 saved individuals.

And the word epignosis (“mature knowledge” [*g1922]) used in II 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. Ephesians 1:17; 4:13; Philippians 1:9; Colossians 1:9-10; 2:2; 3:10; I Timothy 2:4; II Timothy 2:25; 3:7; Titus 1:1; Hebrews 10:26; II Peter 1:2-3, 8). Thus, it is evident from both the context of II Peter 2:20 and the way epignosis is used various places in the Greek 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 [Numbers 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 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” (II Peter 3:6) and “the heavens and the earth, which are now” (II Peter 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” (II Peter 3:4). The “world that then was [which included the heavens also, for the sun was darkened]” was destroyed (II Peter 3:6; cf. Genesis 1:2a), and “the heavens and the earth, which are now” will be destroyed (II Peter 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 (II Peter 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” (II 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 on the seventh day (Matthew 17:1). That would be an allusion back to the foundation in Genesis 1:1-2:3, and it was this septenary structure within God’s dealings with man that Peter referred to in II Peter 3:8 (a statement reflecting back on that which is revealed in the immediately preceding verses concerning the destruction of two worlds [Genesis 1:2a and II Peter 3:12]). The six and seven days in Genesis portend six and seven thousand years, and so do the days in Matthew 17:1. And this is exactly 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 II 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 past and future destructions of the earth [II Peter 3:6-7] or the septenary structure of the epistle [II Peter 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 Genesis 1:2a. The Noachian Flood in Genesis 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 Genesis 1:2-25 [2b], for such was unnecessary.

Though a destruction of the earth occurred during Noah’s day [Genesis 6:13], this was not the same type destruction which occurred in Genesis 1:2a; nor was it the same type destruction referred to in II 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 II Peter 3:6-7 are separated by a 7,000-year period. One occurred at a time prior to the 7,000 years, 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, necessitating the creation of a “new heavens and a new earth” [cf. Genesis 1:2-25 [2b]; II 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. Matthew 13:19; Romans 16:25; II Corinthians 4:3-4; Colossians 1:23; I Timothy 1:11; Hebrews 10:35-39) — all referring to the same central teaching — was universally proclaimed within Christendom. Paul states in Colossians 1:23 (Romans 10:18; Colossians 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 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 Matthew 13:33 has done its damaging work, and it will continue working until the whole of Christendom has been leavened.

Matthew chapter thirteen and the deterioration depicted in Revelation chapters two and three center around the Word of the Kingdom, not Biblical doctrine in general. Such is evident from both sections of Scripture, understood within their contextual settings. In Matthew 13:33 the matter relates to the kingdom of the heavens and the Word of the Kingdom (cf. Matthew 13:11, 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. Revelation 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” (Revelation 3:14ff).

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 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. Matthew 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. I Timothy 6:11-15, 19; II Timothy 4:7-8; Jude 1:3; 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 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.

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*Added by Pat

For additional information on the subject at hand see “Ye Shut Up the Kingdom” in the site.

Word Document: False Teachers by Arlen L. Chitwood.docx which is SAFE to open and print.

Pamphlet form: False Teachers by Arlen Chitwood of Lamp Broadcast pdf which is SAFE to open and print. Designed for printing on letter size paper, both front and back; then folded into pocket size fit.

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“Ye Shut Up the Kingdom”

Actions of Religious Leaders at Christ’s first Coming

Actions of Religious Leaders at Christ’s Second Coming

By Arlen L. Chitwood of Lamp Broadcast

“But woe unto you, Scribes and Pharisees, hypocrites! For ye shut up the kingdom of the heavens against [‘in the presence of’] men: for ye neither go in yourselves, neither suffer ye them that are entering to go in” (Matthew 23:13).

At the time of Christ’s first coming, the Scribes and Pharisees, those to whom the people of Israel looked for leadership in the spiritual life of the nation, completely misled the Jewish people. And, as a result, these fundamental religious leaders heard words of condemnation from the lips of Christ unlike anything Christ had ever said to anyone at any time within any other religious group in Israel.

An entire chapter has been given over to this matter in Matthew’s gospel (Matthew 23). And, after stating the position which the Scribes and Pharisees occupied in Israel — sitting “in Moses’ seat” (Matthew 23:2) — Christ called attention to that which they were doing, along with their self-exalting ways (Matthew 23:3-12 [Phylacteries**]).

He then pronounced a “woe” on the Scribes and Pharisees, giving the reason for that “woe” and for seven more which would follow (Matthew 23:13). Israel’s religious leaders had closed the door to the offer of the kingdom of the heavens to the nation. They were not about to relinquish their position to “the heir” of the vineyard.

And, resultingly, they had no interest in the proffered kingdom. They were not going to enter this kingdom, and they, throughout the course of Christ’s ministry, had done all within their power to prevent anyone else in Israel from entering as well.

Christ, continuing to call attention to their actions, then pronounced one “woe” after another upon the Scribes and Pharisees, referring to them as “hypocrites,” “blind guides,” “fools,” those likened to “whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and all uncleanness,” “the children of them which killed the prophets,” and a “generation of vipers” (Matthew 23:14ff).

This was Christ’s analysis at His first coming, near the termination of His ministry, of the fundamental religious leadership in Israel. They held to and taught the very letter of Scripture; but, in the process, they didn’t understand anything beyond the letter and, thus, couldn’t teach the true content of these Scriptures at all.

These were the fundamental religious scholars of that day, the ones learned in the Scriptures. These were the ones to whom the people looked for spiritual leadership. These were the ones controlling the religious life of the nation.

These also were the ones who could have, and should have, taken the nation to the mountaintop in its spiritual life. But, instead of ascending the mountain and taking the nation with them, they had descended into the lowest valley; and, through their control over the spiritual life of the people, they had taken the nation down into this valley with them.

Not Peculiar to Israel Alone

And this is not something peculiar to Israel relative to the message surrounding the kingdom of the heavens at Christ’s first coming. Exactly the same thing was prophesied to happen, and is happening, in Christendom relative to the message surrounding the kingdom of the heavens immediately preceding Christ’s return (cf. Matthew 13:3-33; Revelation 2; 3).

The leadership in Christendom today will have no more to do with the message surrounding the kingdom of the heavens, immediately preceding Christ’s return, than would the leadership in Israel at the time of Christ’s first coming. And this isn’t something seen just in the liberal segment of Christendom but in the fundamental segment as well. This can be seen in all of Christendom, as it was seen among all of Israel’s religious leaders (the Pharisees, Sadducees, and Herodians together) two millenniums ago.

This was that which the entirety of Israel’s religious leadership (fundamental and liberal alike) had in common when Christ was on earth the first time, and it is also that which the entirety of the Church’s religious leadership (fundamental and liberal alike) has in common immediately preceding Christ’s return today.

The Pharisees were not condemned for their adherence to the letter of the law, or for their legalism; nor, if it had been the Sadducees, would they have been condemned for their liberalism; nor, if it had been the Herodians, would they have been condemned for their political ambitions within Herod’s kingdom. Rather, the Pharisees were condemned for closing the door to the offer of the kingdom of the heavens to Israel. And it would have been for the same reason had it been the Sadducees or the Herodians who had been condemned after this fashion by Christ.

And, bringing all of this down into Christendom, the religious leaders of today who are misleading the people relative to the proffered kingdom of the heavens will be condemned for exactly the same reason Christ condemned the religious leaders in Israel.

Condemnation, after this fashion, will not result from fundamentalism, legalism, liberalism, or political ambitions within the present kingdom (i.e., in the kingdom ruled by Satan and his angels from the heavens through the Gentile nations on earth [Daniel 10:12-20; Ephesians 3:9-11; 6:12-17]). None of these things even enters into the matter in relation to that which is in view. Rather, condemnation will result from their having closed the door to the offer of the kingdom of the heavens to Christians.

Sons of Gehenna

Christ, at the very first part of His condemnation of the Scribes and Pharisees for their having misled the people relative to the proffered kingdom, referred to their making proselytes and to that which they, in reality, had done in the process:

“Woe unto you, scribes and Pharisees, hypocrites! For ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell [Gk., huion Geennes, ‘son of Gehenna’] than yourselves” (Matthew 23:15; cf. Matthew 23:33).

“Sonship” in relation to Gehenna rather than “sonship” in relation to the kingdom of the heavens is that which is in view. “Sonship” implies rulership. Only “sons” can rule within God’s kingdom (cf. Exodus 4:22-23; Job 1:6; 2:1; Ezekiel 28:14; Matthew 3:17; 4:3, 6, 8; Romans 8:19-23). That’s the way it has always been, that’s the way it presently exists, and that’s the way it will always continue to exist.

At Christ’s first coming, a kingdom was in the offing; and only “sons” could rule within this kingdom. But the Scribes and Pharisees had “shut up” the proffered kingdom (Matthew 23:13), and now only one thing could remain — an association of “sons,” an association with regality (having to do with the very reason for man’s creation in the beginning or his salvation following the fall), with Gehenna rather than with the kingdom.

The reference concerning the Scribes and Pharisees making proselytes would not pertain to a proselyte of the gate (the conversion of a Gentile) but to a proselyte from among the Jewish people to the Pharisaical way of life within the nation. And the thought behind a proselyte becoming twofold more a son of Gehenna than the Scribes and Pharisees themselves lies in the fact that converts of this nature often became more dogmatic than their proselytizers.

The Scribes and Pharisees themselves, insofar as sonship and the kingdom which had been offered to Israel were concerned, were themselves sons of Gehenna; but their proselytes were viewed in an even more condemnatory fashion in this respect. The Pharisees had misled them in relation to the proffered kingdom, as they had done the nation itself; and, apparently because of their dogmatism, proselytes found themselves in an even worse state than that of their Pharisaical proselytizers.

Gehenna was the place of refuse for the city of Jerusalem, located outside the city walls in a valley south of the city. “Sonship” in relationship to this place graphically pictured exactly where the Scribes and Pharisees would lead a proselyte, or where they had led the nation of Israel, relative to the proffered kingdom. Sonship, which was supposed to have been realized in the proffered kingdom, could now be realized only in relation to Gehenna.

Gehenna, located south of the city, was set on the opposite side of the city from the place God is seen in Scripture. God is always seen at a point north of the earth or of anything on the earth (Leviticus 1:11; Job 26:7; Psalm 75:6-7). And, beyond that, Gehenna was a place of refuse in a valley rather than a place associated with God’s glory and a mountain (signifying a kingdom [cf. Isaiah 2:2-4; Daniel 2:34-35, 44-45]).

Thus, the expression, “sons of Gehenna,” could only picture one thing. It could only describe the state in which those who had been called to occupy positions in the kingdom would find themselves following their refusal. They, in relation to “sonship” (implying rulership), would find themselves in a place of refuse, not only removed from the kingdom, the mountain, but in a valley as well. Gehenna was a place diametrically opposed to that which they could have had, the place to which they had been called (cf. Genesis 19:27, 30).

Israel Then, Christendom Today

That’s where the fundamental religious leadership in Israel had led an entire nation, with the more liberal Sadducees at times being seen with them. And that is the exact same place where the fundamental or liberal leadership in Christendom today can be seen leading the people in a counterpart to that of Israel’s religious leadership at the time of Christ’s first coming.

Any attempt to ignore, to do away with, or to shut up the proclamation of the message surrounding the kingdom of the heavens to Christians today by Christendom’s religious leaders can only meet with the same dire consequences as it did in Israel with their religious leaders. And the end result, insofar as sonship and the kingdom are concerned, can only be seen associated with a corresponding place outside the heavenly Jerusalem as was seen outside the earthly Jerusalem — a place of refuse outside the walls of the heavenly Jerusalem, located on the south side of the city (cf. Revelation 22:14-15).

(Note that Gehenna is being referenced in a metaphorical respect in the former usage [with the Scribes and Pharisees, taking the people down with them], which must be the case with the latter as well [as it would apply to religious leaders in Christendom today, taking the people down with them]. Gehenna, as “outer darkness,” is used in an antithetical sense to describe the place which will be occupied by the unfaithful during the Millennium as opposed to the place which will be occupied by the faithful.

The usage of both was seen in connection with Israel and the offer of the kingdom of the heavens in the gospel accounts. However, once the kingdom was taken from Israel [that facet of the kingdom offered to Israel, the heavenly sphere of the kingdom (Matthew 21:43)] a new entity was called into existence to be the recipient of that taken from Israel [I Peter 2:9-11]. And now, exactly as in the past offer of the kingdom to Israel, thoughts surrounding the usage of Gehenna and outer darkness could only apply to the present recipients of this offer — to Christians.)

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Word Document: “Ye Shut Up the Kingdom” by Arlen Chitwood.docx which is SAFE to open and print.

Pamphlet form: “Ye Shut Up the Kingdom” by Arlen Chitwood of Lamp Broadcast pdf which is SAFE to open and print. Designed for printing on letter size paper, both front and back; then folded into pocket size fit.

(For additional information on the typology of Jonah, note the author’s pamphlets titled Bible One – Charles Strong’s Jonah by Arlen Chitwood, pdf, Bible One – Charles Strong’s The Turbulent Middle East by Arlen Chitwood, Part I, pdf and Part II, pdf. Also Arlen's book “O Sleeper! Arise, Call…!” The Book of Jonah by Arlen Chitwood pdf.

For information about Zionism and other related typological teachings, note the author’s pamphlet, “70 Years, 490 Years” in this site where attention is called to a number of other related titles.

All in pamphlet form designed for printing, letter size paper, front and back, then folded into pocket size.)

To website CONTENTS Page.

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**Phylacteries

Phylacteries, sometimes called tefillin, are small, square leather boxes containing portions of Scripture worn by Conservative and Orthodox Jews during prayer services. Phylacteries are worn in pairs—one phylactery is strapped on the left arm, and one is strapped to the forehead of Jewish men during weekday morning prayers. The word phylactery comes from a Greek word meaning “safeguard, protection, or amulet.”

The phylactery strapped to the arm is called the shel yad and has only one compartment; the one on the forehead, containing four compartments, is called the shel rosh. The letter shin (ש) is printed on either side of the head phylactery. Various rules govern the length and width of the connecting straps, the tying of the knots to secure the phylacteries, and the color of the boxes (black). Inside each phylactery are four passages from the Old Testament: Exodus 13:1–10, 11–16; Deuteronomy 6:4–9; 11:13–21. The verses must be written in black ink on parchment specially prepared for this purpose, using the skin of a clean animal. Other rules specify the type of writing instrument to be used, the number of printed lines devoted to each verse, the arrangement of the pieces of parchment within each compartment, etc.

The wearing of phylacteries is based on some commands in Deuteronomy. Israel was told to love God and keep His commandments. In fact, they were to “tie [the commandments] as symbols on your hands and bind them on your foreheads” (Deuteronomy 6:8). Later, God tells them, “Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads” (Deuteronomy 11:18). We take the wording of these commands to be figurative: whatever we do (with the hand) and whatever we think (with the head) is to be guided by the authority of God’s Word. But, at some point—possibly as early as the fourth century BC—the Jewish rabbis began applying this verse literally, and the practice of tying phylacteries onto their arms and heads commenced.

Phylacteries are mentioned in the New Testament. Jesus, warning His disciples about the hypocrisy of the teachers and Pharisees, said, “Everything they do is done for people to see: They make their phylacteries wide and the tassels on their garments long” (Matthew 23:5). The religious leaders of Jesus’ day had strayed from God’s intention in the Law. Phylacteries were being made larger for the sole purpose of drawing attention to the wearer—the larger the phylactery, the more piety it supposedly showed. Ironically, the very command to honor the Word of God was being used to dishonor the Word.

Jesus taught that God is not as concerned with the external trappings of religion as He is with the true nature of the heart. He pointed out that it was possible to wear large phylacteries containing God’s Word yet disobey God’s Word at the same time. Likewise, in the church today, it’s possible to wear a cross, pay a tithe, raise a hand, and quote a creed—all without truly acknowledging the Lord in our hearts. God knows the truth of our spiritual condition. “LORD Almighty, you . . . examine the righteous and probe the heart and mind” (Jeremiah 20:12). May we be able to say with the psalmist, “I have hidden your word in my heart that I might not sin against you” (Psalm 119:11).

Got Questions - What are Phylacteries?

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Gog, the Land of Magog

Contextual Interpretation

The Lord’s Own Interpretation

Comparing Scripture with Scripture

By Arlen L. Chitwood of Lamp Broadcast

“And the word of the Lord came unto me, saying,

Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him” (Ezekiel 38:1-2).

“And when the thousand years are expired, Satan shall be loosed out of his prison,

And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea” (Revelation 20:7-8).

One battle occurs immediately before the Millennium, and the other occurs immediately following the Millennium. Both battles have to do with Satanic-led Gentile armies, originating from the nations of the earth. And both battles have to do with these armies being led against the Jewish people, beginning at Jerusalem.

As well, as will be shown, both battles occur when “the whole house of Israel” (all Jews) has been restored to their land, with their Messiah present, in the nation’s midst.

Both battles have to do with EXACTLY THE SAME THING — final attempts by Satan to destroy the Jewish people, along with their Messiah.

Interpretation — Two Verses

Scripture is to be interpreted in the light of itself — contextual and comparing Scripture with Scripture, recognizing the different ways God has structured His Word (I Corinthians 2:9-14; Hebrews 1:1).

In Revelation 20:8, the expression is used in a synonymous respect, or a parallelism, to the two parts of the statement immediately preceding — “nations [Gog] which are in the four quarters of the earth [Magog].” And with the expression used this way in Scripture’s own interpretation of the Scripture from which it was derived, strictly from a Biblical standpoint, it would not be possible to see Ezekiel 38:2 refer to other than the interpretation, to other than the nations of the earth as well.

The preceding, of course, has to do with contextual interpretation added to comparing Scripture with Scripture, further explaining Ezekiel 38:2 and Revelation 20:8.

(Note in Ezekiel 38; 39 that the name “Gog” is used to reference not only the nations but, at times, it is used as a synonym for the nations’ leader as well [cf. Ezekiel 38:2, 14-15; 39:1-5, 11].)

Interpretation — The Nations

To describe these nations in Ezekiel 38:2-6, five descendants of Japheth are listed — four sons and one grandson (“Magog,” “Meshech,” “Tubal,” “Gomer,” and “Togarmah” [Gomer’s son]). Then three countries are mentioned (one Middle East, and two North African), forming a trilogy in relation to the descendants of Noah’s three sons (evidently referencing ALL nations, as in Ezekiel 38:2) — “Persia” (Iran [descendants of Japheth]), “Ethiopia” (descendants of Ham) and “Libya” (descendants of Shem).

Japheth, the eldest of Noah’s three sons, was to be “enlarged” (Genesis. 9:27). His descendants populated countries in the area north of Israel in the Black, Caspian, and Baltic Sea areas, extending into other surrounding countries (centrally, Europe, Russia, and the surrounding countries).

(Note that when nations are mentioned with respect to the battle seen in Ezekiel 38; 39 [often referred to by individuals as “Armageddon,” a battle referenced over and over in Scripture (cf. Isaiah 63:1-6; Revelation 14:14-20; 16:14-16; 19:17-21)], there is always either one nation or several nations listed, representing ALL NATIONS.

Ezekiel 35 and Ezekiel 38; 39 are parellel sections, with the latter two chapters forming commentary on that previously seen in chapter 35. “Mount Seir” is referenced beginning chapter 35, which was the home of the Edomites [cf. Ezekiel 35:2, 15; cf. Deuteronomy 2:5]. And, comparing Scripture with Scripture, note in Isaiah 34:1ff that “Edom” is used in a parallel text to represent all of the Gentile nations [Isaiah 34:1-8], which come under God’s judgment “in the day of the Lord’s vengeance,” which has to do with that coming day seen in Ezekiel 38; 39.

And the same thing is seen in Psalm 83, where ten named nations seeking to do away with Israel [“ten,” showing completion, as well as Antichrist’s ten-kingdom confederation of nations] represent all the Gentile nations in that coming day.)

Interpretation — Context

In the chapter preceding Ezekiel 38; 39 in Ezekiel 37, one finds the account of the valley of dry bones (Ezekiel 37:1-10), followed by the Lord’s Own interpretation (Ezekiel 37:11-14), with the remainder of the chapter taken up with millennial conditions once the Jewish people have been restored to their land (Ezekiel 37:15-28).

The valley of dry bones, in its entirety, has to do with “the whole house of Israel,” clearly seen in the interpretation. And, since a restoration of “the whole house of Israel” is involved, the matter not only has to do with events following Messiah’s return at the end of the Tribulation but with events following Israel’s national conversion as well. Scripture ALWAYS places Israel’s restoration, as seen in Ezekiel 37 (e.g., Deuteronomy 30:1-3; Matthew 24:29-31), at a time FOLLOWING the nation’s national conversion.

In typology, the application of the blood of dead paschal lambs preceded the Israelites’ departure from “Egypt” (a type of the world) under Moses, with a view to an inheritance in a theocracy in the land covenanted to Abraham, Isaac, and Jacob.

Relative to the seven Jewish festivals showing exactly the same thing in their orderly structure, the first festival is the Passover. Again, Israel has slain the Lamb, but they must still apply the blood. And this must be done FIRST, BEFORE anything else can occur (e.g., their being regathered from the nations, shown in the fifth festival — the feast of trumpets).

A major, two-fold mistake is often made in the interpretation of Ezekiel 37, which carries over into Ezekiel 38; 39. Individuals look at an Israeli nation in the land today and attempt to interpret the Lord’s interpretation of the valley of dry bones, reading current events into Biblical prophecy. And, because of the inseparable nature of these three chapters, this mistake will negatively affect the interpretation of all three, presenting a completely wrong understanding of practically everything.

A restoration of the Jewish people is mentioned several places in Ezekiel 38; 39, a people dwelling safely and at rest (Ezekiel 38:8, 11-12, 14; 39:7ff). And, to properly understand these two chapters, a person MUST see this restoration as THE SAME RESTORATION carried over from the previous chapter (Ezekiel 37). Actually, to see this restoration any other way, and remain Scriptural, would NOT be possible.

(For more information on the preceding, refer to the author’s articles, “In That Day: Bible One – Charles Strong’s In That Day by Arlen Chitwood pdf,” “A Lesson from History: Bible One – Charles Strong’s A Lesson from History by Arlen Chitwood pdf,,” “The Whole House of Israel: Bible One – Charles Strong’s The Whole House of Israel by Arlen Chitwood pdf,” “Ezekiel-38-39: Bible One – Charles Strong’s Ezekiel 38, 39 by Arlen Chitwood pdf,” and “God Honors His Word: Bible One – Charles Strong’s God Honors His Word by Arlen Chitwood pdf.”)

Interpretation —Additional Thoughts

Note a comparison of the valley of dry bones in Ezekiel 37 and the harlot woman in Revelation 17; 19 [19a]. Metaphors are used in both instances, the interpretation is given in both instances (Ezekiel 37:11-14; Revelation 17:18), and both present two different pictures of exactly the same thing — Israel’s current condition, a condition which will persist and reach its apex during the Tribulation, with restoration occurring following the Tribulation.

Remain with the context; you will come out ahead every time!

Remain with comparing Scripture with Scripture; you will come out ahead every time!

Remain with the Lord’s Own interpretation; DON’T attempt to interpret the interpretation; you will come out ahead every time on the former and end up in a sea of misinterpretation every time on the latter!

And DON’T attempt to interpret Scripture in the light of current events; you can only end up in a sea of misinterpretation every time!

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Word Document: Gog, the Land of Magog by Arlen Chitwood.docx which is SAFE to open and print.

Pamphlet form: Gog, the Land of Magog by Arlen Chitwood of Lamp Broadcast pdf which is SAFE to open and print. Designed for printing on letter size paper, both front and back; then folded into pocket size fit.

Also in this site is Gog and Magog Wars occur AFTER the Tribulation, GOG, THE LAND OF MAGOG and IN THE VALLEY OF HAMON-GOG.

To website CONTENTS Page.

For additional information on the subject at hand see False Teachers in the site.

For additional information on that to which Gehenna points in relation to both the earthly and heavenly Jerusalems in the preceding respect, see the author’s book,Mysteries of the Kingdom BOOK, Ch. 12, in this site.

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Israel

A Special Creation Separate from the Nations

By Arlen L. Chitwood of Lamp Broadcast

Abraham, a descendant of Shem, was the father of the nation of Israel. He was the one called out of Ur of the Chaldees to realize an inheritance in another land, crossed the Euphrates, and was the first person to be called “an Hebrew” (thought to mean, “the one who crossed over,” i.e., the one who crossed the Euphrates enroute to the land of Canaan [cf. Genesis 14:13; 40:15; Joshua 24:2-3]).

Abraham and Isaac

Abraham though became a father of many nations after he entered the land of Canaan. He fathered a son by Hagar (Ishmael [Genesis 16:16]), through which, essentially, the present-day Arabic nations sprang. Then he fathered a son by Sarah (Isaac [Genesis 21:5]), through which the nation of Israel sprang. And, following the death of Sarah, he fathered six sons by Keturah (Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah [Genesis 25:1-2]), through which other nations sprang (though later, over time, these nations were mainly assimilated into the Ishmaelite Arabic nations).

Then Abraham’s grandson, Esau, became the father of the Edomites (Genesis 36:9), a nation whose history can be traced up to but not beyond the first century A.D.

Abraham was the person whom God had called out of Ur to be the channel through which He would bring His plans and purposes pertaining to man to pass — bring forth the Redeemer, give man the Word of God, and be the channel through which blessings would flow out to mankind. And these plans and purposes were to be realized through one nation, emanating from the loins of Abraham.

But to complicate the matter somewhat, Abraham, as previously stated, became the father of many nations. Scripture though leaves no room to question which of the nations God recognized as “Abraham’s seed” insofar as His plans and purposes being brought to pass were concerned. God rejected Abraham’s firstborn, Ishmael, at the time Isaac’s birth was announced (Genesis 17:15-19); He again rejected Ishmael following Isaac’s birth, at the time Isaac was weaned (Genesis 21:5-12); the sons of Keturah are not dealt with in Scripture in this respect; and Esau, though the firstborn son of Isaac, was rejected even before he was born (Genesis 25:23).

From the birth of Isaac forward, the Old Testament centers around one nation — the nation descending from Abraham through Isaac, Jacob, and Jacob’s twelve sons. Nations descending from the other sons of Abraham, along with the Edomites, though Semitic nations, were looked upon as being among the Gentile nations (i.e., nations comprised of people not having descended from Abraham through Isaac and Jacob). And these nations, as all the other Gentile nations, occupy a place in Scripture only as they come in contact with and/or have dealings with the nation of Israel.

(The preceding, for example, is why Middle East nations which come in contact with Israel are often mentioned over and over in Scripture, in complete keeping with the frequency of these nations coming in contact with or having some type association with Israel. “Egypt” would be the classic example in this respect.

On the other hand, this is also the reason why other nations, removed geographically from Israel and not really having any type contact or association with Israel, are not mentioned at all.

And today, with the United States having befriended Israel since statehood in 1948, one might expect to find the United States to be mentioned, after some fashion, in Scripture. But such is not the case, and there’s a reason.

We’re living during a time when Israel has been set aside for a dispensation, and God is not presently dealing with Israel on a national basis. Rather, God is presently dealing with the one new man “in Christ.”

The existence of a present nation of Israel in the Middle East, resulting from a Zionistic movement begun under Theodor Herzl over one hundred years ago, is covered in Scripture only to the extent that a Jewish nation must exist in the Middle East at the time God resumes His national dealings with Israel. And, at that time, nations coming in contact with Israel are once again seen on the pages of Scripture.

Thus, though the United States has had and continues to have a central part in the Gentile nations’ dealings with Israel, Biblical prophecy does not cover the matter. Prophetic revelation of a nature which covers events in the Middle East today — allowing the United States to be mentioned — simply does not exist, contrary to the attempt by some to make Scripture say and mean things which it doesn’t say and mean at all.

And even during that future time when God completes His dealings with the one new man “in Christ,” removes this new man, and then turns to and resumes His dealings with Israel, the United States is not even seen in Scripture, unless in an indirect manner.

In Ezekiel 38, the United states is possibly among the nations spoken of in an indirect manner in verse thirteen (Ezekiel 38:13). Other than this possible one indirect reference, the United States is not seen on the pages of Scripture. And this reflects directly on the probability that the United States will no longer even be a world power of any significance once the one new man “in Christ” has been removed and God resumes His national dealings with Israel.)

The existence of the nation of Israel as an entity separate and distinct from all other nations involves a special creation; and the time when a creation of this nature could be brought to pass within mankind had to, of necessity, await that day when a Divine work could be wrought in a particular person at a particular time.

Such a creation could not have been brought to pass in the person of Abraham, for he was the father of many nations. And a special creative act at this point in the genealogy would have resulted in all of the Semitic nations descending from Abraham being looked upon as separate from the Gentile nations. That is, all of Abraham’s descendants — through Ishmael, Isaac, and the sons of Keturah — would be part of a separate (single) creation, separate from all the other nations.

The same would hold true for Isaac relative to God’s creative activity, for he had one son outside the correct lineage. Had God performed a special creative act in the person of Isaac, the descendants of Esau as well as the descendants of Jacob would have formed a separate (single) creation, separate from the remaining nations.

Jacob

Such a creative act, of necessity, awaited Jacob; and this special creative act, which occurred within a physical sphere, as Adam’s creation, could then be passed on to Jacob’s descendants.

“But now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by my name; thou art mine” (Isaiah 43:1).

Following the point in time referred to in Isaiah 43:1, mankind found itself divided into two segments — those in Adam and those in Jacob. The special creation in Jacob (as the later special creation “in Christ,” forming a third creation within mankind) wrought no change in man’s fallen spiritual makeup inherited from Adam (retention of the old sin nature, etc.). But in the case of Jacob it did form a separate and distinct creation within the physical realm, which could be passed on through procreation from one generation to the next. And by means of this special creation, God could bring forth a nation through which His plans and purposes would be realized.

That is, the nation emanating from the loins of Jacob would be separate and distinct from all the other nations (now looked upon as Gentile nations in the true sense of the word), and God would bring His plans and purposes to pass through this nation. Thus, though the nation of Israel looks back to Abraham as the father of the nation, the special creative act — separating this nation from all the surrounding nations — did not, it could not, occur until Abraham’s grandson appeared.

From Jacob sprang twelve sons. And from these twelve sons sprang the twelve tribes of Israel (cf. Genesis 32:27-28; 35:22-26), forming the nation through which God gave man the Redeemer, the written Word of God, and through which all blessings for mankind have flowed, presently flow, and will always flow.

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Word Document: Israel by Arlen Chitwood.docx which is SAFE to open and print.

Pamphlet form: Israel, A Special Creation Separate from the Nations by Arlen Chitwood pdf which is SAFE to open and print. Designed for printing on letter size paper, both front and back; then folded into pocket size fit.

Also the following Word Document is SAFE to open and print: Israel, A Special Creation Separate from the Nations.docx

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A Lesson from History

Result of an Unlearned Lesson from History

By Arlen L. Chitwood of Lamp Broadcast

History has a way of repeating itself. And there is a well-known saying along these lines, which quite often proves very true:

“Those who fail to learn from history are doomed to repeat it.” ~Winston Churchill, et al.

The subject at hand in this article has to do with Jewish history, the failure of the Jews to learn from their own history, and that which can only await them because of their failure to learn the necessary lesson.

And concerning the particular aspect of Jewish history in view, there can be NO QUESTION that the action of the Jewish people can only be in complete accord with the previously quoted statement, for the words of the Prophets bear the same testimony.

The subject being dealt with could cover any one of numerous aspects of Jewish history, or Jewish history as a whole. But, narrowing things down, this article will deal with only two aspects of Jewish history, both having to do with events during modern times, one past, the other future.

The past history involved has to do with the Holocaust — a systematic attempt by the Third Reich to annihilate the entire European Jewish population (some 9,500,000 at that time). And slaying 6,000,000 Jews, the Third Reich succeeded in doing away with about two-thirds of Europe’s Jewish population.

The future history involved, because the Jewish people failed to learn the necessary lesson from past history, has to do with another Holocaust, far, far worse than the last one. And in this future Holocaust, two thirds of the Jewish population will again be slain, but this time the attempted annihilation will extend worldwide (some 9,000,000 by today’s count of about 14,000,000 Jews in the world).

(The unlearned lesson from history has to do with God’s commandments, His promises and warnings concerning these commandments, and the Jewish people’s reaction over time. It has to do with covenantal disobedience [ the Mosaic Covenant] and God’s remedy to effect correction on the part of His disobedient son, Israel.

The Jewish people, over centuries of time, had disobeyed the terms of the covenant. And because of covenantal disobedience, God, true to His Word, eventually uprooted the Jewish people from their land, drove them out among the nations, and left them there at the mercy of the nations [722 and 605 B.C.].

Once removed from their land and driven out among the nations, the Jewish people were to remain scattered among the nations and suffer persecution at the hands of these nations UNTIL they had repented. And this persecution would take whatever form necessary — as intense as it would take — to effect repentance.)

This future Holocaust, where two-thirds of the Jews will once again be slain, is, of course, the Tribulation, “the time of Jacob’s trouble,” Daniel’s Seventieth Week. And the lesson which Israel DIDN’T LEARN in the past Holocaust WILL BE LEARNED in this future Holocaust.

This future Holocaust will be of such a severe nature that the Jewish people will be forced to learn the necessary lesson from history this time around, ultimately calling upon the Lord for deliverance, repenting as a nation, allowing this to be the final Holocaust which they will have to suffer through.

The saying, “Never Again!,” which the Jewish people echo today, looking back to and referencing the past Holocaust, can only be well-meant and sound very benevolent and good; but, in reality, the repetition of this statement can amount to no more than empty, meaningless words. The Jewish people have yet to learn the necessary lesson from history, continuing in this same mind-set today, continuing to act relative to an unlearned lesson.

Thus, ONLY ONE RECOURSE REMAINS — repeat the history, repeating the lesson. But this time the lesson will have to do with things far, far more severe than the last time. This time the suffering at the hands of the Gentiles will be intensified sevenfold (showing completeness in the extent and severity of the suffering) to the point that the lesson will be learned. And repentance will then be forthcoming.

In this respect, the cry today CANNOT possibly be, “Never Again!” Instead, because the lesson from history has not been learned, the cry can only be, “Yes, Again!”

The cry, “Never Again!,” awaits days following a subsequent Holocaust and the Jewish people learning the lesson from history.

The Past Holocaust

During the years preceding Hitler’s rise to power (preceding 1933), Jews in parts of Europe had seemingly found a haven from some of their past persecution, where they could be at home in the arts and science centers of the day. Amsterdam in the Netherlands and Vienna in Austria were two such places (both centers for music), and the whole of Germany formed another.

Amsterdam had so many Jews during those years that the city was known as the Jerusalem of the North. And to be a German Jew at that time — being part of a civilized nation known for its arts and sciences — could only have been seen as a height in Jewish life during the diaspora.

Life in Germany during those years was such that it could have been viewed as somewhat of a Messianic alternative by Jews who had long-since lost their expectation of a promised Messiah and had settled down in the world.

But in 1933, with the rise of Hitler and his Third Reich to power in Germany, things began to change rapidly. The Jews long-standing love affair with German culture was about to end. Civilized Lutheran Germany, with its arts and sciences, was about to do the unthinkable, particularly for this nation — attempt to slay an entire race of people.

Had it been another nation doing this to the Jews, such as their previous persecutors in Spain or Portugal, the Jewish people would undoubtedly have looked upon the matter in a completely different manner. But it was civilized Lutheran Germany, where the Jews had found a haven and somewhat of a Messianic alternative, that was doing this to them.

And, during the next twelve years, the Third Reich systematically enacted what was called, “The final solution to the Jewish question,” resulting in the death camps, the crematoriums, and the death of two-thirds of Europe’s Jewish population.

And the Jews in Amsterdam and Vienna experienced exactly the same thing that the Jews throughout Germany experienced, as well as other parts of Europe, particularly Poland, which contained the largest Jewish population in all Europe.

And the latter would explain a main reason why most of the concentration camps, particularly the death camps, were built in Poland.

Then, following Germany’s defeat, ending the Holocaust, the surviving Jews throughout Europe were literally a people without a country, without a place to go. Germany, along with other parts of Europe, lay in ruins, everything that these Jews had previously owned was gone, and no one seemed to even know who was still alive and/or who had been killed. They were literally wandering Jews without a place to go, coming out of a concerted attempt by one of the most highly civilized nations on earth to slay all of them.

And finding themselves in this state, it was only natural that their attention would be directed to a land outside of Europe, to the land which God had previously covenanted to the Jewish people through Abraham, Isaac, and Jacob, 4,000 years earlier.

But there was a problem, a MAJOR PROBLEM. The holocaust HAD NOT effected repentance on the part of the Jewish people; and, because of this, they were destined to remain in the diaspora, scattered among the nations until such a time as Gentile persecution resulted in repentance. Thus, in this respect, they were still a people without a home, without a place to go.

The Jewish people though could take matters into their own hands, go to, and enter this land anyway. But, if they did, it would be to their own peril, and they would ultimately pay dearly.

They could seek to circumnavigate God’s Word, ignore their “desolate” state, seek to emancipate themselves, apart from their Messiah, apart from repentance, and re-enter a house which Christ had left “empty, swept, and garnished” (cf. Matthew 12:43-45; 23:37-39). But if they did, they would have to pay the price, which in this case would be multiplied sevenfold.

And that, of course, is exactly what the Jewish people did — going to and entering this land in their current state — guaranteeing a future Holocaust…

The Future Holocaust

Thus, the Jewish people — completely in line with the Prophets — have guaranteed another Holocaust, with the furnace heated SEVEN TIMES HOTTER this time. And this is exactly what lies in store for the 6,000,000 Jews presently in the land and the 8,000,000 or so which remain scattered among the nations.

The 8,000,000 will have to experience this right along with the 6,000,000, for the Jews presently in the land will be uprooted in the middle of the coming Tribulation, a tenth will be slain, and the remainder will either be sold as slaves to the Gentiles or be driven back out among the nations with the rest of world Jewry. Their cities and land will then be destroyed and trampled under foot by the Gentiles for the last three and one-half years of the Tribulation (Leviticus 26:31; Daniel 9:26; Joel 3:6-8; Matthew 24:15-22; Luke 21:20-24).

“The final solution to the Jewish question” will then be reenacted in a far more severe manner, extend worldwide, and for the next three and one-half years every Jew on earth will come under the sentence of death (Daniel 8:23-25; Matthew 25:31-36; Revelation 6:3-8).

They will be hunted, killed, etc. They will die of hunger, plagues, etc. Conditions will be so bad that Scripture speaks of Jews resorting even to cannibalism (Leviticus 26:27-29; Ezekiel 5:5-17).

Parallels

In the past Holocaust, Jews in Europe had settled down and were accepted in centers of the arts and sciences. They themselves made up large numbers of the musicians, medical doctors, scientists, etc.

Then, as previously noted, there is highly civilized Lutheran Germany somewhat forming a center for what many of Europe’s Jews could only have considered a Messianic alternative.

Then a new ruler who knew not Joseph arose (Exodus 1:8), and things began to change rapidly.

And at the end, twelve years later (1945), there was total devastation, with the Jewish people ultimately drawn toward another land, resulting in the eventual re-birth of a nation (1948), completely contrary to God’s purposes for the Jewish people at this time.

And those forming this nation, almost seventy years later, await a lesson from history which they failed to learn the last time. But the severity of the Gentile persecution the next time will be of such a nature that the lesson will be learned.

Note again the state of the Jews in Europe, particularly in Germany, in the pre-1933 years, prior to their way of life, hopes, dreams, aspirations, etc. being dashed, almost overnight.

Exactly the same thing, though with far greater Messianic implications and expectations, is about to occur once again — to the Jewish people in the land of Israel.

The nation is seemingly invincible, winning past major wars, for example, in what could only be considered miraculous manners. And the nation is not only on the verge of but will soon rebuild their Temple.

Surely it must be as Shlomo Goren, Chief Rabbi for the Israeli army, stated fifty years ago, standing at the Wailing Wall following the Israeli Army’s conquest of the old city of Jerusalem:

“We have taken the city of God. We are entering the Messianic Era for the Jewish people…”

Numerous Jews and Christians alike either seem to think somewhat along these lines or look upon matters in a similar manner today.

But, NOT SO! Exactly the opposite is true! God has allowed the Jewish people to come to this point before they lose ALL of it, exactly as the Jews in Germany did in 1933. But, conditions this time will be FAR, FAR WORSE.

This time it will be the destruction of a nation (their people, Temple, cities, land), the destruction of the nation’s Messianic hopes, and seemingly the end of everything.

But this will be the Lord’s doings, bringing the Jewish people to the end of themselves, with a true phoenix arising out of the ashes this time.

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Also in this site is Time of Israel’s Restoration, THE WHOLE HOUSE OF ISRAEL, Cain & Able Foreshadowed Israel & Christ, The Two Destructions of the Nations Coming Against Christ and Israel, Israel, During the Old Testament Theocracy and At Christ’s First Coming, Ruth - Israel and the Church, The Complete Purpose for Israel’s Existence Realized, Islamic Hatred: The Foundation of the Palestinian/Israeli Conflict, Israel from Death to Life BOOK and Gaming Israel and Palestine.

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Time of Israel’s Restoration

By Arlen Chitwood of Lamp Broadcast

“NEVER AGAIN!” OR “YES, AGAIN!”, Ch. 8

As Seen in Jacob’s Exile and Return to the Land

“…I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;

And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.

And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of” (Genesis 28:13-15 [13b]).

Jacob’s Exile

While in a strange land Jacob went to Laban, his mother’s brother, began to serve Laban, was mistreated by Laban, but became a crafty merchantman who grew wealthy at Laban’s expense; and Laban, at the same time, as well, was blessed and grew even wealthier by Jacob’s presence (Genesis 30:27-43).

Israel’s Exile

Israel, in a strange land during the Times of the Gentiles, has served Gentile causes and has been mistreated by the Gentiles. And the Jewish people, in turn, as Jacob, have become crafty merchantmen who have grown wealthy at the expense of the Gentiles; and the Gentiles, at the same time, as well, have been blessed and have grown even wealthier by Israel’s presence out among them (Revelation 17:1-5; 18:1-19).

(“Laban,” though Abraham’s kinsman [Genesis 24:15, 29], can typify the Gentiles because, as Esau, he is not part of the lineage of Abraham through Isaac, Jacob, and Jacob’s twelve sons.

And, within a division of the human race as set forth in I Corinthians 10:32 — Jew, Gentile, and Christian — any descendants of Shem other than those in the lineage through Abraham, Isaac, and Jacob, prior to the present dispensation, would have to be seen as “Gentiles.”)

Jacob’s Return

After acquiring a certain amount of wealth from Laban, Jacob expressed a desire to return to the land of his fathers (Genesis 30:25-26).

But the TIME for his return, although near, had not arrived. God’s command for Jacob to return came only AFTER Jacob had acquired ALL of Laban’s wealth.

“…Jacob hath taken away ALL that was our father’s; and of that which was our father’s hath he gotten ALL this glory…

And the Lord said unto Jacob, RETURN unto the land of thy fathers, and to thy kindred, and I will be with thee” (Genesis 31:1, 3 [1b]).

From Genesis 28:15 to Genesis 31:3 God did NOT speak to Jacob. The heavens remained CLOSED during the entire time of Jacob’s exile. God did NOT speak to Jacob UNTIL it was time for him to return.

Jacob THEN returned to Bethel (meaning, “the house of God”), the same place from which he had departed at the beginning of his exile, bearing the riches of Laban (Genesis 28:19; 31:17-18; 35:1, 8). And at Bethel the Abrahamic covenant, concerning ownership of the land, was reaffirmed to Jacob (Genesis 35:9-12).

Israel’s Return

Israel today has acquired a certain amount of wealth from the Gentiles (though far from ALL wealth) and is expressing a desire to return to the land. But the TIME for Israel’s return, although near, has not arrived. We’re still living during the Times of the Gentiles, and God HAS NOT issued the command for Israel to return.

Thus, the present return of a remnant to the land CANNOT possibly be the restoration prophesied numerous places in the Old Testament and set forth in type by the experiences surrounding Jacob’s return. This return has occurred during a time when the heavens, relative to God’s dealings with Israel, HAS REMAINED CLOSED.

And the heavens MUST REMAIN CLOSED during this time. The type CANNOT BE BROKEN.

The present return (resulting from a Zionist movement which began during the closing years of the nineteenth century) has occurred DURING that period depicted by Jacob’s exile, from Genesis 28:15 to Genesis 31:3.

This present return of the Jewish people has occurred DURING the Times of the Gentiles, DURING their time of exile, WHILE the heavens remain closed, WHILE God’s timepiece marking time in Daniel’s Seventy-Week prophecy remains idle, PRIOR to Israel’s acquisition of ALL the wealth of the Gentiles, and PRIOR to God’s COMMAND for the Jewish people to return.

Regardless of that which has occurred, that revealed in the Word CANNOT CHANGE. The Word of God CLEARLY DECLARES that during the ENTIRE time of Israel’s present exile, the Times of the Gentiles WILL CONTINUE, the heavens WILL REMAIN CLOSED, and God WILL NOT SPEAK to Israel again, particularly regarding a return to the land, until that time foreshadowed by Genesis 31:3 (cf. Jeremiah 30:3, 7-10, 18; 31:8-9).

God’s COMMAND for Israel to return will come ONLY AFTER the Times of the Gentiles has ended, ONLY AFTER the exile has ended, ONLY AFTER the heavens have once again opened (Genesis 31:3), and ONLY AFTER Israel has come into possession of ALL the wealth of the Gentiles (Isaiah 60:5, 11 [“forces,” KJV, should be translated “wealth,” or “riches”; ref. ASV, NASB95, NIV]).

ONLY THEN will God restore His people to their land; ONLY THEN will the Jewish people hear God’s command to return to Bethel and hear His voice once again, reaffirming the Abrahamic covenant to them (cf. Exodus 2:23-3:10).

(The remnant of Jews presently in the land, comprised of those returning before it is time for the Jewish people to return, almost 6,000,000 strong today, will be uprooted and driven back out among the nations in the middle of the coming Tribulation.

God, because of the continued disobedience of His people, over centuries of time, drove the Jewish people out among the nations for a purpose, yet to be realized — repentance. And it is out among the nations, not in the land, that God will deal with His people relative to repentance, with a view to restoration.)

Note God’s command to Jacob with respect to his return to the land — completely within God’s timing, not Jacob’s — and that which followed:

“And the Lord said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee” (Genesis 31:3).

“And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land” (Genesis 35:12).

In complete accord with these verses — the heavens being opened AGAIN and God AGAIN speaking to Jacob — God will one day AGAIN resume His dealings with Israel. And in that coming day, the Jewish people will be commanded to return unto the land of their fathers (God’s land [Joel 3:2], typified by Jacob’s return to Bethel, “the house of God”). And once back in the land, as following Jacob’s return, God will reaffirm the Abrahamic Covenant to Israel.

The Jewish people will be brought back into the land, possessing the wealth of the Gentiles (as Jacob returned to Bethel bearing Laban’s wealth). And not only will Israel possess Gentile wealth, but the Gentiles will be subservient to Israel, as Israel dwells in the most valuable piece of real estate on the face of the earth (cf. Isaiah 14:1-2 ASV; Isaiah 60:10-12 ASV; Isaiah 61:5-6 ASV).

Once back in the land, “Jacob’s” name was changed to Israel. “Jacob” means, Supplanter; “Israel” means, a Prince with God. And Esau, whose descendants were the bitter enemies of the Israelites during the wilderness journey under Moses, was no longer Jacob’s enemy (Genesis 34; 35). In that future day when Israel returns to the land, the nation will no longer be the crafty supplanter, but will be a Prince with God. Nor will the descendants of Esau continue to be Israel’s enemy.

The land of Edom, as Babylon and Egypt, will be desolated because of “the violence against the children of Judah, because they have shed innocent blood in their land” (Egypt though only for the first forty years of the Messianic Era [Isaiah 19:5-9, 22-25; Jeremiah 49:17-18; Ezekiel 29:10-15; Joel 3:19]). And any Edomites, as all other Gentiles entering the kingdom, will be subservient to Israel.

Pharaoh’s Two Dreams

The same thing can be seen after another fashion in the account of Joseph interpreting two dreams which God had caused the Pharaoh of Egypt to have — two dreams having to do with two interrelated periods of time, a time of plenty, followed by a time of famine (Genesis 41:14-32).

The length of each period of time in the dream was seven years. “Seven” is one of several numbers used in Scripture to show completeness. This number is used, more specifically, to show the completeness of that which is in view. And, in this case, in the account, two complete periods of time were in view — a time of plenty, followed by a time of famine.

This is what occurred during Joseph’s day, foreshadowing two complete periods of time — one, a time of plenty, during which Israel, as Joseph’s brethren, are unseen, and not being dealt with; the other, a time of famine, during which the Jewish people, as Joseph’s brethren, reappear, and are dealt with.

And the time of famine in the type occurred in connection with Joseph again appearing in his brethren’s presence, ultimately revealing himself to them, being received by them, and their going forth with a dual message: “Joseph is yet alive, and he is governor over all the land of Egypt” (Genesis 42:1-45:26).

All of this foreshadows that which is about to occur, taking one from the present time of plenty through the coming time of famine to that day when a repentant, converted, and restored Israel will go forth as God’s witness to the nations:

“Jesus is yet alive, and He is Governor over the entire earth.”

And all of this is AS CERTAIN as the day follows the night. It has ALL been pre-recorded in God’s unchangeable Word.

The time of plenty will one day end, and the time of famine will then begin. Famine came during Joseph’s day in an account foreshadowing that occurring at the end of the time of plenty; and, accordingly, it will come at the termination of the present time of plenty, the present day — a time SO DIFFERENT AND SEVERE that the previous time of plenty was NOT even remembered during Joseph’s day; NOR will it be remembered in our day (Genesis 41:31, 53-57).

Past, Present, Future

The brethren of Joseph faded from view after he had been sold into the hands of the Gentiles (Genesis 37:28), and they DID NOT reappear UNTIL following the time of plenty, DURING the time of famine (Genesis 42:1).

The brethren of Jesus, according to the flesh, faded from view after He had been delivered into the hands of the Gentiles. Israel has been set aside while God, during the time of plenty, takes out of the Gentiles a people for His name. And, according to the type, THEY CANNOT, THEY WILL NOT reappear UNTIL…

When the present dispensation is over and the time of famine (the Tribulation) begins — marked by time once again resuming in Daniel’s Seventy-Week prophecy, marking off time covering the final seven years of this prophecy — just as the brethren of Joseph in the type reappeared, the brethren of Jesus in the antitype will reappear. And then, as Joseph dealt with his brethren, God, in the person of His Son, will deal with Israel on a national basis once again.

But, UNTIL that day, UNTIL the arrival of the time of famine following the time of plenty — the Tribulation, the final seven years in Daniel’s Seventy-Week prophecy — the heavens, of necessity, WILL REMAIN CLOSED relative to God’s dealings with Israel.

UNTIL that time (the end of the time of plenty and the arrival of the time of famine), God will remain SILENT relative to carrying out His revealed plans and purposes for Israel, with the heavens remaining CLOSED.

But WHEN that time arrives, the heavens OPEN, and God ONCE AGAIN speaks to Israel…

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The Rich Young Ruler

A Key to Correctly Understanding Scripture

By Arlen L. Chitwood of Lamp Broadcast

The subject at hand in the account of the rich young ruler, as given in all three synoptic gospels, is entrance into or exclusion from the kingdom of the heavens (Matthew 19:23-24; Mark 10:23-25; Luke 18:24-25). Both the text and the context clearly deal with issues surrounding the coming kingdom, not, as is often taught, with issues surrounding the gospel of the grace of God.

The Question, The Response

The rich young ruler — a wealthy young Jew in a position of authority — asked a question within the framework of the message Christ had been proclaiming to the nation of Israel. The kingdom of the heavens was “at hand,” and this man asked what he must do to possess, to inherit, life in this kingdom.

Christ responded to this man’s question within the same framework as it had been asked. It was a personal response having to do with the same thing He had previously told His disciples relative to the salvation of their souls (relative to entering into life in the coming age, the Messianic Era). Christ had previously stated that in order for a disciple to enter into life, he must “deny himself, and take up his cross, and follow me” (Matthew 16:24ff; cf. Matthew 19:17).

Christ dealt with two areas of the rich young ruler’s life:

1) Keeping the commandments given through Moses.
2) Personal material wealth.

The Law had nothing to do with providing a means of saving unregenerate man through his obedience. Such a thought is completely foreign to any Scriptural teaching on either the Law or eternal salvation.

No one has ever been or ever will be saved through keeping the Law. And the converse of that is equally true. No one has ever been or ever will be lost through a failure to keep the Law. The Law, given to Israel, was given to a redeemed people and had to do with rules and regulations governing the people of God within the theocracy. The Law was the Magna Charta for the kingdom.

Although the theocracy had long since ceased to exist in the camp of Israel (the glory had departed over six hundred years prior to this time), the shadow of regality still remained in the Divine Law. And the Scribes and Pharisees — the central religious leaders of the people, the keepers and legalistic teachers of this Law — were recognized by Christ as the ones occupying “Moses’ seat” (a position relative to the Law and the people which corresponded to Moses’ past position in this respect [Matthew 23:2]). Thus, the nonexistence of the theocracy did not nullify the Israelites’ obligation to keep the Law. Such would have been antinomianism on their part.

Christ Himself had previously said, “…one jot [‘yod,’ smallest letter in the Hebrew alphabet] or one tittle [smallest part of a letter, distinguishing it from other letters] shall in no wise pass from the law, till all be fulfilled” (Matthew 5:18). Thus, Christ calling this Jewish man’s attention to keeping the Law was a completely natural thing to do, for the offer of the kingdom of the heavens was open to a people still living under the Mosaic economy.

The rich young ruler claimed to have kept the Law from his youth up and asked Christ what he yet lacked. Christ then called attention to his personal wealth, saying that if he would be “perfect [Gk., teleios, a word meaning ‘end’ or ‘goal,’ referring contextually to the attainment of a goal]” he would need to sell all that he had and give the proceeds to the poor. Divesting himself of his earthly wealth in this manner would result in a transference of where his wealth would lie. Rather than continuing to possess earthly wealth, he would, because of that which had been done, acquire heavenly wealth — “treasure in heaven”; and the man was then to follow Christ.

The question which the rich young ruler asked as he approached Christ is worded slightly different in Mark’s and Luke’s accounts of this event (Mark 10:17; Luke 18:18). Rather than asking what he must do to “have eternal life,” as in Matthew’s account, both Mark and Luke call attention to the man using the word inherit — “…what shall I do to inherit eternal life.”

And this would further clarify that which is in view, for “eternal life,” the present possession of every believer, is never spoken of in Scripture as an inheritance (“inheritance” pertains to family members realizing certain rights because they are members of the family, not to individuals becoming members of the family).

Inheriting Aionios Life

Additional light along this same line is seen in both Mark’s and Luke’s accounts by how they record Christ’s response to Peter’s statement and question, which arises out of and immediately follows Christ’s dealings with and statement concerning the rich young ruler. In Mark 10:28-31 and Luke 18:28-30, Peter’s response to Christ’s previous dealings with and statement concerning the rich young ruler are given, along with Christ’s subsequent response to Peter. And in Christ’s response, rather than the expression, “inherit everlasting life,” as in Matthew 19:29 KJV, the expression, “in the world to come eternal life [Luke: ‘life everlasting’],” is used (Mark 10:30 KJV; Luke 18:30 KJV).

Aionios is the word from the Greek text translated “eternal” and “everlasting” in Matthew 19:16, 29. This is the adjective equivalent of the noun aion, from which we derive our English word “aeon,” or “eon.” And aion is usually understood throughout the Greek New Testament as “an age” (though often translated “world” [KJV], e.g., Matthew 12:32; 13:39-40; Romans 12:2; I Corinthians 2:6; Ephesians 1:21).

Aionios, the adjective form of aion, is used seventy one times in the Greek New Testament and has been indiscriminately translated “eternal” or “everlasting” in almost every instance in the various English versions. This word though should be understood much more often than not in the sense of “age-lasting” rather than “eternal”; and the occurrences in Matthew 19:16, 29 form two cases in point (cf. Galatians 6:8; I Timothy 6:12; Titus 1:2; 3:7).

In both Mark 10:30 and Luke 18:30, the Lord used aion and aionios together in the same sense. The word “world” is a translation of the noun aion, and the words “eternal” (Mark) and “everlasting” (Luke) are translations of the adjective aionios. The literal rendering in both verses should be, “…and in the age to come life age-lasting [i.e. ‘life during the age to come [the Messianic Era]’].” Having/inheriting aionios life in Matthew’s gospel is the same as inheriting/receiving aionios life in the world (age) to come in Mark’s and Luke’s gospels (cf. Matthew 19:16, 29; Mark 10:17, 30; Luke 18:18, 30).

Since aionios is a word used centrally in Scripture to imply “age-lasting,” though the word can be used in the sense of “eternal” (e.g., Romans 16:26; Hebrews 9:14), textual considerations must always be taken into account when properly translating and understanding this word. And textual considerations in Matthew 19:16, 29 leave no room to question exactly how aionios should be understood and translated in these two verses.

Keeping the Commandments

A Jew being told to “keep the commandments” of God in relation to required obedience for entrance into the kingdom during the past dispensation would find its parallel through a Christian being told to “keep the commandments” of Christ in relation to required obedience for entrance into the kingdom during the present dispensation. There were the commandments of God given through Moses to the people of Israel during the past dispensation when God dealt with the Jewish people, and there are the commandments of Christ given to Christians during the present dispensation when God is dealing with the one new man “in Christ.”

Christ told His disciples, “If ye love me, keep my commandments” (John 14:15; cf. I John 2:3-4; 3:22; 5:2-3). Revelation 22:14 clearly associates keeping Christ’s commandments with being allowed access to the tree of life, an access which will be necessary for those ruling and reigning with Christ (required wisdom and knowledge for carrying out regal duties will be acquired through partaking of the tree of life [cf. Revelation 2:7; 3:15-17]).

Then Hebrews 5:9 states that Christ “became the author of eternal salvation unto all them that obey him.” Obedience to Christ would simply be obedience to His commandments, something that only a saved person would be in a position to accomplish. (The word “eternal” in Hebrews 5:9 is a translation of aionios from the Greek text, and this verse itself clearly shows that the word should be understood in the sense of “age-lasting” rather than “eternal.”)

Thus, when Christ told the rich young ruler to keep the commandments if he would enter into life, He meant exactly what He said; and when Christians are told the same thing, though the commandments of Christ rather than the commandments given through Moses are in view, the Word of God means exactly what it says.

Christ is the Author of the salvation to be revealed, the salvation of the soul, “unto all them that obey him.”

Riches

The man with whom Christ was dealing possessed great material wealth, and Christ told him essentially the same thing that He subsequently told the disciples in response to Peter’s statement and question. If a person would enter into life, realize an inheritance in the coming kingdom, he must forsake everything which would stand in the way of his following Christ and bringing forth fruit (cf. Matthew 19:21, 29).

From the rich young ruler’s response to Christ’s statement, it is evident that he could not both retain his material wealth and follow Christ. His wealth would prevent him from doing that which was necessary for entering into life, and Christ knew this. Christ had previously told His disciples that “the deceitfulness of riches” would “choke the word [the Word of the Kingdom],” preventing an individual from bringing forth fruit (Matthew 13:22; cf. Matthew 13:19). And the account of the rich young ruler is a case in point.

The rich young ruler had heard the message concerning the coming kingdom, he was interested enough in having a part in the kingdom that he went to Christ and inquired of Him personally concerning the matter, but he was unwilling to pay the required price. He wanted the best of both worlds, but a person cannot serve both “God and mammon” (Luke 16:13).

Because of his great possessions and being unwilling to part with them, the rich young ruler “went away sorrowful” after hearing the price he would have to pay for life in the coming age. It would cost him everything which he possessed.

“The deceitfulness of riches” — earthly treasure — prevented this man from placing himself in a position where he could, in the coming age, realize “treasure in heaven.”

“The deceitfulness of riches,” which will choke the word of the kingdom and prevent a person from bringing forth fruit, is the reason Jesus said that it was very difficult for a rich man to enter into the kingdom of the heavens (Matthew 19:23). In fact, deceitfulness surrounding riches is so great that Jesus likened the matter to a seemingly impossible situation.

He said, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God” (Matthew 19:24). Jesus however went on to explain that though something of this nature would be impossible for man, it would not be so with God, for “with God all things are possible” (Matthew 19:25-26).

Christ’s exact words to the rich young ruler concerning the disposition of his material wealth cannot be viewed as incumbent, in exactly the same way, upon Christians today; and this would be for reasons stated elsewhere in Scripture.

Christians with material wealth under the proclamation of the gospel of the glory of Christ, during the present dispensation, are not commanded to go and sell all that they have and give to the poor. Instead, they are commanded to do good with their riches.

Thus, in this respect, the overall teaching and principles in the account of the rich young ruler remain exactly the same for Christians today. Christians are to be “ready to distribute” and “willing to communicate” should any person have need. And conducting their lives after this fashion, as they follow Christ and keep His commandments, they lay up for themselves “treasures in heaven” (cf. Matthew 6:19-21). Such conduct results in storing up for themselves “a good foundation against the time to come, that they may lay hold on eternal life [lit., ‘…that which is really life’]” (I Timothy 6:17-19).

In the preceding respect, as in the case of the rich young ruler, the price for entrance into the kingdom is still exactly the same — everything which one has. Christ and His kingdom must be placed first (Matthew 6:33), and a person can no more serve both “God and mammon” today than he could two thousand years ago.

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Trial (Approval), Tried (Approved)

Saving of the Life (Soul)

By Arlen Chitwood of Lamp Broadcast

That the genuineness [KJV: “trial”] of your faith [approval of your faith], being much more precious than gold that perishes, though it is tested [KJV: “tried”] by fire [it is approved through fire], may be found to praise, honor, and glory at the revelation [KJV: “appearing”] of Jesus Christ,

whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory,

receiving the end [goal] of your faith — the salvation of your souls. (1 Peter 1:7-9)

In the Greek text of verse seven the word translated “trial” (KJV) is dokimion, and the word translated “tried” (KJV) is dokimazo. These are, respectively, noun and verb forms of the same word. In either form, this word, contextually, has to do with being “tried with a view to approval, if found worthy”; or, if the text so indicates, the word can refer to “approval” itself at the termination of testing.

James 1:3, where dokimion is used, provides a good example of testing during present time with a view to future approval. But 1 Peter 1:7 moves matters beyond the point of a present-day testing. Approval at a future date is in view, and the translation of both dokimion and dokimazo should reflect this fact. This verse should be translated,

“That the ‘approval’ of your faith . . . but being ‘approved’ through fire . . . .”

1 Peter 1:9, continuing this same thought, refers to obtaining something because of the outcome of one’s faith — “receiving the end of your faith . . . .” The word translated “end” is telos in the Greek text, which literally means “goal,” “consummation,” “full development” of that which is in view. “Faith,” the subject matter at hand in verses seven through nine (1 Peter 1:7-9), is that which is in view. In verse seven, “faith” must be approved in order to realize “praise, honor and glory at the revelation of Jesus Christ”; and in verse nine, “faith” must be brought to full development, reach its goal, in order to realize “the salvation of your souls.”

AT THE JUDGMENT SEAT

The approval and goal of one’s “faith” await the coming issues of the judgment seat of Christ. The evaluations and determinations of this judgment will be based on “works” that emanate out of faithfulness to one’s calling. The book of James teaches that faithfulness to one’s calling will result in works of a particular nature, and these works alone (works that God has outlined for each individual Christian to accomplish) will result in faith being brought to the place where it can be approved, realizing its proper goal (ref. in this site: Salvation of the Soul BOOK, Ch. 5).

The trial of “each one’s work” in fire at the judgment seat of Christ will be with a view to approval, if found worthy. The Greek word translated “try” (KJV) in 1 Corinthians 3:13 is dokimazo, the same word used in 1 Peter 1:7. “Works” are approved through fire in 1 Corinthians 3:13, and “faith” is approved through fire in 1 Peter 1:7. Both Scriptures refer to that future time when the approval of works at the judgment seat will reveal an approved faith as well.

“Works” of a nature that can be approved will have emanated out of faithfulness to one’s calling, resulting in “a faith” that can be approved as well. During the present time, faith is being brought to its goal (into the place where it can be approved) through works; and at the judgment seat, the approval of faith will be inseparably related to the approval of works. The former cannot be realized apart from the latter, and the inseparable relationship between faith and works after this fashion is such that Scripture reveals both being approved “through fire.”

(Refer to, in this site, Salvation of the Soul BOOK, App. 1, to see the correct relationship of one to the other.)

However, there is another side to the judgment seat of Christ, for Scripture reveals that a Christian’s works may be found unworthy of approval. The “trial” will be with a view to approval, but such will not be the case if the fire reveals works that are not worthy of approval — works emanating from other than a faithfulness to one’s calling.

And disapproved “works” can only result in a disapproved “faith.” A faith of this nature will not have been brought to its proper goal, and individuals possessing works unworthy of approval will “suffer loss.”

Then, using the inverse of that which is taught in 1 Peter 1:7-9 about approved faith brought to its goal (shown through approved works), an individual possessing a disapproved faith (shown through disapproved works) will not only be denied “praise, honor and glory at the revelation of Jesus Christ” (1 Peter 1:7), but his suffering loss will have to do with the loss of his soul (1 Peter 1:9).

James 1:12 refers to Christians being “approved” prior to receiving a crown:

Blessed is the man who endures temptation; for when he has been approved [KJV: “tried”], he will receive the crown of life which the Lord has promised to those who love Him.

The word translated “tried” is dokimos in the Greek text. This word, from the same root form as dokimios in 1 Peter 1:7, refers specifically to being “approved at the end of testing.” In 1 Corinthians 3:13, it is the approval of an individual’s “works”; in 1 Peter 1:7, it is the approval of an individual’s “faith”; but in James 1:12, it is the approval of the individual “himself.”

The approval of works, as has been shown, will result in and reveal the approval of faith. This will, in turn, result in the approval of the individual, for it is a physical flesh and bone entity who will realize the goal of his “faith,” the salvation of his soul.

In 1 Corinthians 9:24-27 Paul states that the Christian is in a race with a crown in view, which will be acquired only after the runner has been approved at the conclusion of the race:

Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it [the prize].

And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown.

Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air.

But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified [be “disapproved”].

The word translated “disqualified” (KJV: “castaway”) in 1 Corinthians 9:27 is adokimos in the Greek text. This is the same word translated “tried [lit., ‘approved’]” in James 1:12, but with the prefix “a,” which negates the word. Adokimos, thus, means “disapproved.”

Studying 1 Corinthians 9:24-27; James 1:12; 1 Peter 1:7-9 in the light of one another will produce one clear, uniform teaching: Christians are enrolled in a race, with crowns to be won or lost at the termination of this race. And how well Christians run the race depends upon their “faithfulness.” Faithfulness to one’s calling is the key, for only through faithfulness can works ensue; and works are necessary to produce a “living” faith, resulting in fruit-bearing (in works), which can, in that coming day (at the judgment seat), be approved (cf. James 2:14-26).

Only in this manner will individuals be approved for crowns, allowing the recipients of crowns the privilege of occupying positions as joint-heirs with Christ in His coming kingdom.

THE PRIMARY, FUNDAMENTAL TYPE

A Christian’s disapproval for the crown referred to in 1 Corinthians 9:24-27 has its contextual parallel in the verses immediately following (1 Corinthians 10:1-11 [ignore the chapter break]), which record Israel’s disapproval for entrance into the land of Canaan. These eleven verses reiterate certain experiences of the Israelites under Moses following the death of the paschal lambs in Egypt. Israel’s experiences (within the scope of the type) begin in Egypt, move through the Red Sea passage, and terminate in the wilderness wanderings.

The verses outlining these experiences are divided into two sections (1 Corinthians 10:1-6 and 1 Corinthians 10:7-11). The first section outlines in general terms the experiences of the Israelites under Moses, and this section is concluded in verse six with the statement:

Now these things became our examples [lit., “these things happened as types for us”], to the intent that we should not lust after evil things as they also lusted.

Then, the second section outlines in more specific terms four sins of the people that characterized the wilderness journey, and this section is concluded in verse eleven with the statement:

Now all these things happened to them as examples [lit., “as types”], and they were written for our admonition, upon whom the ends of the ages have come.

Thus, there is a type-antitype treatment of Israelites under the leadership of Moses with Christians under the leadership of Christ. This same type-antitype treatment of Israelites with Christians also forms the basis for the first four of the five major warnings in the book of Hebrews (Hebrews 1:14-2:5; 3:1-4:16; 6:1-12; 10:19-39), apart from which these warnings cannot be properly understood.

Just as a proper understanding of the first four of the five major warnings in Hebrews is built around a type-antitype treatment of the Israelites under Moses with Christians under Christ, a proper understanding of 1 Corinthians 9:24-27 is built around this same type-antitype treatment. These verses logically lead into the tenth chapter, and this chapter forms the basis for explaining what is meant by being approved or disapproved at the conclusion of the race.

Scripture is to be interpreted in the light of Scripture (1 Corinthians 2:13), and the approval or disapproval of an individual at the judgment seat of Christ must be understood in the light of Old Testament typology — namely the experiences of the Israelites under the leadership of Moses following the death of the paschal lambs in Egypt. This is the primary, fundamental type that God uses in His Word to teach Christians great spiritual truths concerning dangers strewn along their present pilgrim pathway as they, under the leadership of Christ, traverse the only route that will culminate in the realization of the salvation to be revealed — the salvation of their souls.

TYPE — ISRAEL IN THE WILDERNESS

On the night of the Passover in the land of Egypt, God established a distinction “between the Egyptians and Israel.” This distinction was established on the basis of death and shed blood — the death and shed blood of the paschal lambs — and involved the birth of a nation (a spiritual birth, and the beginning of a nation) that God had previously adopted (Exodus 4:22, 23; 6:6, 7; 11:4-7; 12:1-13; Hosea 2:15). Israel’s adoption and birth were for definite, specific purposes — namely the establishment of God’s firstborn son in the land covenanted to Abraham, Isaac, and Jacob, at the head of the nations, within a theocracy.

Not only was the “Feast of the Passover” instituted at this time but the “Feast of Unleavened Bread” was also instituted at the very beginning of Israel’s national existence. Immediately following the Passover, Israel — the newly established nation, God’s firstborn son — was to eat “unleavened bread” for a period of seven days. All leaven was to be put out of the house (house of Israel) during this period.

“Leaven,” in Scripture, always, without exception, portrays that which is evil, corrupt.

“Seven” is the number of perfection, indicating the completeness of that which is in view. And regardless of the time or place — in Egypt before the Red Sea passage, in the wilderness after the Red Sea passage, or in the land of Canaan realizing the purpose for the nation’s calling — “evil,” typified by leaven, was to be put out of the house of Israel. And the penalty for not doing so was spelled out in no uncertain terms:

. . . For whoever eats leavened bread from the first day until the seventh day, that person shall be cut off from Israel. (Exodus 12:15b)

Thus, God’s dual truth concerning “blood” and “leaven” was established at the very beginning of Israel’s existence as a nation. The appropriation of the “blood” of slain lambs placed those who had come out of Egypt, forming the nation of Israel, in a particular relationship with God from which they could never be removed. This, however, was only the beginning.

The entire purpose for Israel’s existence lay ahead; and after the appropriation of the blood of these slain lambs, everything associated with leaven was then to be put out of the house for the period specified. Only in this manner could the nation realize the purpose for her removal from Egypt, the very purpose of her calling.

What though did Israel do relative to the Feast of Unleavened Bread following the appropriation of the blood of the slain paschal lambs? Israel kept the feast in the sense of the seven literal days required by Exodus 12:15 (cf. Exodus 12:34, 39; 13:1-10). But did Israel keep the feast in the sense of that which it portrays must be done in the camp beyond this time? Did Israel put sin out of the house during her pilgrim journey in the wilderness?

The answer of course, according to Scripture, is “No.” Israel committed trespass after trespass against the Lord, climaxing the leavening process at Kadesh-Barnea.

Had Israel put leaven out of the house and followed the leadership of the Lord, the nation would have realized the purpose for her calling. Israel would have exhibited faithfulness and entered into the land at Kadesh-Barnea, overthrown the inhabitants, and ruled over all the Gentile nations as God’s firstborn son within a theocracy, with the nations being blessed through Israel.

However, instead of exhibiting faithfulness, the Israelites exhibited unfaithfulness. The entire accountable generation (save Caleb and Joshua, who possessed a different spirit) was overthrown in the wilderness. Of the 600,000 fighting men who came out of Egypt, all but two were overthrown in the wilderness. They were cut off from the house of Israel. They were overthrown on the right side of the blood — cut off from Israel, not from God — and they fell short of the goal of their calling.

In this respect, according to the account of the wilderness journey of the Israelites in Hebrews 3, because of “unbelief [‘unfaithfulness’],” the nation failed to enter into the land at Kadesh-Barnea (Hebrews 3:19). The Israelites under Moses rejected that which God had to say concerning entrance into the land set before them.

They believed the false report of the ten spies rather than the true report of Caleb and Joshua. At this point they fell away; and, as set forth in the antitype of Hebrews 6:4-6, it was then impossible “to renew them again to repentance.”

(In the type, it was impossible for God to change His mind and remain true to His Word concerning that which He had previously stated would occur if the Israelites did not obey His voice; and, in the antitype, in like manner, it will be impossible for God to change His mind and remain true to His Word concerning that which He has previously stated will occur if Christians do not obey His voice.)

Why did the Israelites “fall away”? What brought about such unbelief, unfaithfulness, on their part? The answer can be found by comparing their attitude in two realms:

1) Their attitude toward both “the food” (the manna) that God had provided and “the land” (the land of Canaan) that lay before them.

2) Their attitude toward both “the food” (fish, etc.) that they had previously enjoyed in Egypt and “the land” (the land of Egypt) that they had left.

According to Numbers chapter eleven, they had rejected “the manna” and had longingly looked back to the food that they remembered in Egypt; and, almost immediately following, in Numbers chapters thirteen and fourteen, they had rejected “the land of Canaan” and had longingly looked back to the land of Egypt.

In each instance, their look was away from the things of God and the land set before them and was back to the things of the world and the god of this present world system (cf. Luke 9:62) — back to the things associated with the leavening process that had been working for almost eighteen months in the camp (“Egypt” in Scripture is always a type of the world, with its fleshly allures; and “Satan” is the god of this present world system).

Israel’s attitude concerning the manna preceded the nation’s attitude concerning the land. Their refusal to go in and take the land could have been anticipated by their previous reaction to and rejection of the manna.

That is, because they had previously preferred the food in Egypt to the manna that God had provided, at Kadesh-Barnea they could only be expected to prefer the land of Egypt to the land of Canaan. This fact can be clearly seen in the antitype.

ANTITYPE — CHRISTIANS IN THE WILDERNESS

As a distinction was established “between the Egyptians and Israel” in the land of Egypt the night of the Passover, a distinction has been established between the world and Christians during the present day. As the distinction during Moses’ day was established on the basis of death and shed blood, so has the distinction during the present day been established on the basis of death and shed blood.

Almost thirty-five hundred years ago in Egypt the distinguishing factor was the blood of the slain paschal lambs, and today the distinguishing factor is the blood of the slain Paschal Lamb. Since Adam’s sin in Eden, the distinguishing factor has always been death and shed blood — something that never changes in Scripture (cf. Genesis. 3:21; Hebrews 9:22).

As Israel was called into existence for definite and specific purposes, so has the Church been called into existence for definite and specific purposes. Israel (“a prince” possessing “power with God and with men” [Genesis 32:28 (KJV)]) was called into existence to rule as God’s firstborn son within a theocracy, and the Church has also been called into existence to rule as God’s firstborn son within a theocracy. Israel was called into existence to rule on the earth at the head of the Gentile nations with God dwelling in Israel’s midst; and the Church has been called into existence to rule from the heavens over the Gentile nations with God’s firstborn Son, Jesus.

As Israel was commanded to keep the Feast of Unleavened Bread for seven days immediately following the Passover, so have Christians been commanded to keep this feast for the same length of time immediately following that to which events of the Passover point (the birth from above, a passing “from death to life”):

Do you not know that a little leaven leavens the whole lump?

Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us.

Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. (1 Corinthians 5:6-8 [6b])

The feast is to be kept for a period of “seven days,” indicating the completeness of that which is in view. The entire Christian life from the point of salvation forward is in view. During the present dispensation Christians reside in bodies of death, possessing the old sin nature; but during the coming dispensation (the Messianic Era) Christians will reside in sinless, deathless bodies like the body of Christ (cf. Romans 7:24; 1 John 1:8; 3:2).

During the coming dispensation the removal of leaven from the house will no longer be an issue, for it will have been put out once and for all. Thus, the issue of Christians keeping the feast (in accordance with 1 Corinthians 5:6ff) and the dangers inherent in not keeping the feast are for the present dispensation alone, as it was for the Israelites during the past dispensation.

Israelites who failed to keep the feast were cut off from the house of Moses; and Christians who fail to keep the feast will fare no better, for they will be cut off from the house of Christ (Hebrews 3:1ff).

Thus, God’s dual truth concerning “blood” and “leaven, “ established at the very beginning of Israel’s existence as a nation, is the same dual truth presently seen in Christendom today. By the appropriation of the blood of the slain Paschal Lamb — allowing for the immersion in the Spirit, forming the one new man “in Christ” — Christians form “a chosen generation, a royal priesthood, a holy nation, His own special people” (1 Peter 2:9). Christians occupy a positional standing “in Christ,” from which can never be removed.

This, however, as in Israel’s case, is only the beginning. The entire purpose for the Christians’ very existence lies ahead. After the appropriation of the blood, everything associated with leaven is then to be put out of their lives for the period specified. Only in this manner will Christians realize the purpose for their present positional standing “in Christ,” the very purpose for their calling.

Keeping the Feast of Unleavened Bread, outlined for Christians in 1 Corinthians chapter five, is not synonymous with Christians living sinless lives, living above sin. Nor was this the case for those in Israel in the type. This is by no means what is being taught in this passage, for since “sin entered into the world” through Adam (Romans 5:12) — with saved individuals residing in bodies of death with the old sin nature — it has always been impossible for these individuals to live apart from sin in such a manner.

The fact that the Israelites could and did sin following events surrounding the death of the firstborn was the reason for Aaron’s past high priestly ministry in the earthly tabernacle. And the fact that Christians can and do sin is the reason for Christ’s present high priestly ministry in the heavenly tabernacle.

Christ is ministering today in the antitype of Aaron, on the basis of His shed blood on the mercy seat, on behalf of Christians who sin. The sins committed by Christians are forgiven through confession of these sins on the basis of the shed blood of Christ which “cleanses [‘keeps on cleansing’] us from all sin” (1 John 1:7-9).

(Note that Christ can presently minister in the heavenly sanctuary after the order of Aaron, though not of the tribe of Levi, because He is not ministering on behalf of a people under the Mosaic Economy.

But, when Israel is brought back into the picture yet future, Christ’s priesthood will, of necessity, have to change. In that day Christ will come forth as the great King-Priest after the order of Melchizedek.)

Christians keep the Feast of Unleavened Bread today in a twofold manner; abstention from every appearance of evil on the one hand, and confession of sins when overtaken by evil on the other hand (1 Thessalonians 5:22; 1 John 1:7-10). All leaven is to either be put out or kept out of one’s life in this twofold manner; and Christians conducting their lives in this fashion, correspondingly, keep the feast.

However, as Israel failed to keep the feast in the type (in the preceding twofold manner), so are Christians failing to keep the feast in the antitype (in the same twofold manner).

The Israelites committed trespass after trespass against the Lord, disregarding that which God had commanded; and they climaxed their sins by rejecting the manna and rejecting the land of Canaan. They looked back to the things of Egypt in both instances.

And Christians are doing exactly the same thing. The Church has become so enmeshed in the things of the world that it is becoming increasingly difficult to tell where the world ends and the Church begins. The sins of Christians, as the sins of Israel — disregarding, as well, that which God has commanded — have led them down a path where they are rejecting the things typified by both the manna and the land of Canaan.

The manna was that bread from heaven that God had provided to sustain the Israelites while on their pilgrim journey. This bread contained everything necessary for the sustenance and health of the physical body throughout the wilderness journey, as the Israelites looked ahead to an inheritance in the land set before them (an earthly inheritance and land).

And the counterpart for Christians today is the Bread from heaven, “the Word of God.” This Word contains everything necessary for the sustenance and well-being of the spiritual man throughout the pilgrim journey (cf. John 6:30-58; Luke 4:4), as Christians look ahead to an inheritance in the land set before them (a heavenly inheritance and land).

The Israelites, remembering the food that they had while in Egypt, tried to change the manna. They “ground on millstones or beat it in the mortar, cooked it in pans, and made cakes of it.” By this process they ruined the manna, for the taste was like “the taste of pastry prepared with oil [a bland taste, made with olive oil]” (Numbers 11:4-8).

Christians today have done exactly the same thing with the Word of God; and, according to the type, it is because of their carnal desires for the food served in Egypt, i.e., it is because of their carnal desires for the nourishment that the world provides. Christians have tried to change the Word of God to conform to the things of the world, seeking to make this Word palatable to both the world and themselves. And emanating out of this process are such things as the paraphrased versions of the Bible that are supposed to help us better understand the Scriptures, and the shortened, compressed versions that are for individuals who don’t have time to read the Word as given through Moses and the Prophets. Or, the Word is often interpreted in a manner that allows worldly palatability for carnally minded Christians.

God revealed Himself, His plans, and His purposes to man in “pure words, like silver tried in a furnace of earth, purified seven times”; and God has “magnified His Word above His name [lit., ‘. . . exalted above all things your Word, your Name’ (ref., NIV)]” (Psalm 12:6 NIV; Psalm 138:2 NIV).

(Note: God’s Word cannot be exalted [magnified] above His Name, for both, as seen in the Hebrew text of Psalm 138:2, are different manifestations of the same thing — the triune God [cf. John 1:1-2, 14].)

Beyond the preceding, God has made His revelation known after a certain fashion (history, prophecy, types interwoven within history, antitypes, metaphors, parables, etc.).

And for finite man to make changes after any fashion, which would include refusing to recognize the manner in which God has made this revelation known, can result in only one thing, seen in the type:

Changing the manna during Moses’ day ruined that which God had provided for the people, and changing the Manna today serves only to accomplish this same destructive end.

The importance of recognizing this whole thing for what it really is, no matter what form it may take — a Satanic attack upon the Word of God — becomes evident when one understands the proper place that the Word occupies in the life of a Christian.

God has breathed life (the Neshamah [initial work of the Spirit]) into man, effecting the birth from above (cf. Genesis. 1:1-3; 2:7; John 3:3). He then continues this life through the indwelling presence of His Breath (the Neshamah [indwelling of the Spirit; 1 Corinthians 6:19]), and nourishes and sustains this life through a continued breathing in (the Neshamah/Theopneustos [the God-Breathed, Living Word; 2 Timothy 3:16; James 1:21]).

The indwelling Holy Spirit (the Neshamah), in this manner, takes the Word of God (the Neshamah) received into man’s saved human spirit and effects spiritual growth to maturity (ref. in this site: Salvation of the Soul BOOK, Chapters 3 and 4).

That which God delivered to man through Moses and the Prophets constitutes the Neshamah — the God-Breathed Oracles — not that which carnal man has changed by seeking to make it palatable to himself and the world. And the Holy Spirit (the Neshamah) uses the God-Breathed Oracles (the Neshamah) alone to effect a Christian’s spiritual growth to maturity. That which is not the Word of God (not the Neshamah) substituted for the Word of God (the Neshamah) can only produce spiritually anemic, sick Christians, for the Holy Spirit cannot use that which is not the Breath of God (not Theopneustos) to effect spiritual growth. The Holy Spirit cannot use that which is lifeless to nourish and sustain life, which He (through the Neshamah) brought into existence.

In this respect, that which man has changed today approximates the Living Word of God to the same degree that the manna that the Israelites changed approximated the manna that God delivered to them from heaven. The Israelites, through changes, ruined the manna; and Christians (also the unsaved in certain instances, for monetary gain), through changes, have ruined the Word of God.

Thus, it is easy to understand why the Israelites under Moses preferred the things of Egypt to the things of the land set before them (their earthly inheritance [cf. Numbers 14:12; Hebrews 11:8]), and why innumerable Christians today prefer the things of the world to the things of the land set before them (their heavenly inheritance [cf. Hebrews 1:14; 3:1; 1 Peter 1:4]). The Israelites desired to feast on the things of Egypt rather than the manna that God had provided, and Christians today are exhibiting exactly the same attitude and are doing exactly the same thing relative to the things of the world and the Word of God.

The spirituality of the Israelites, brought about by their association with Egypt, was at such a low ebb that they didn’t believe it was possible for them to go in and conquer the inhabitants of the land. Thus, they sought to appoint a new leader and return to Egypt (Numbers 14:1-4) — and were completely overcome by the enemy before ever engaging the enemy in battle.

The spirituality of many Christians today, brought about by their association with the world, is at such a low ebb that they, in like manner, refuse to believe it is possible for them to go in and conquer the inhabitants of the land (cf. Ephesians 6:10-17). Thus, they, as the Israelites under Moses, seek their place in the world, under the sun — and are completely overcome by the enemy before ever engaging the enemy in battle.

CONCLUDING THOUGHTS

The importance of feasting on the Manna from heaven cannot be overemphasized. A Christian must receive “the implanted Word [the ‘Neshamah’]” or he cannot realize the salvation of his soul. The reason is very simple: Apart from the reception of this Word there can be no spiritual growth to maturity. And without spiritual growth, wrought through a continued in-breathing of “life” into man, there can be no movement of the spiritual man, producing “works” emanating from “a living” faith.

The race will have been run in no certain manner, with no fixed goal, as one beating the air. And, as revealed in 1 Corinthians 9:24-10:11, a race run in this manner will result in the individual being disapproved, for he will have been overcome and thus overthrown in the wilderness.

Accordingly, such an individual at the judgment seat of Christ will have his works tried, with a view to approval; but these works will be shown to be “dead [barren]” works, emanating from unfaithfulness, producing nothing but “wood, hay and straw.” These will all be burned in the fire, leaving the individual in the position, “saved [salvation of his spirit]; yet so as by [‘through’] fire” (1 Corinthians 3:12-15).

His works will be disapproved; and works of this nature will have failed to bring faith to its proper goal. Consequently, the individual’s faith will be disapproved as well, and he will “suffer loss” — the loss of his soul.

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Salvation of the Soul BOOK, Ch. 7, in this site.

Word Document: Trial (Approval), Tried (Approved) by Arlen Chitwood.docx which is SAFE to open and print.

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Madness! Madness!

The World Scene Today, from a Biblical Standpoint

By Arlen L. Chitwood of Lamp Broadcast

The title of this pamphlet has been taken from the closing words uttered by an Englishman in the 1957 film, “Bridge on the River Kwai” — a WWII film about American and English POWs being forced by their Japanese captors to build a railway bridge over the River Kwai in Burma.

These words — “Madness! Madness!” — were uttered at the very end of the film, in the last scene, as the Englishman looked, in total disbelief and wonder, at the destruction which he was witnessing — the bridge, shortly following completion, being blown up by allied forces (the same forces which had built the bridge) just as the first train was about to cross the bridge.

The scene was horrific, with the bridge collapsing into the river and the train, unable to stop, running off of a collapsing end of the bridge and falling headlong into the river some distance below. And if one wants a picture of where present deteriorating conditions in the world are headed — particularly conditions in the United States, Europe, and the Middle East — one would, in reality, be hard-pressed to find a better descriptive depiction than the one ending this film, using a worldly scene to depict a worldly scene.

As well, one would be hard-pressed to find better words than those uttered by the Englishman as he surveyed the scene from his vantage point, completing the existing picture.

The Builders, the Destroyers

In the movie, the same forces which built the bridge destroyed the bridge.

Today, the same ones who built the world in which we live are not only trying to destroy this world but are trying to destroy themselves in the process.

And, if time would permit, Scripture plainly states that the human race would succeed in destroying itself (Matthew 24:21-22). That is, apart from the Lord’s intervention, total destruction would be the ultimate end of the direction in which man has taken things in the world.

How/Why has man allowed himself to end up on a path which will ultimately take him to the place previously described? The response to that question, of course, can only be singular.

Man, relative to the matter at hand, has been looking for answers to problems in all of the wrong places, leaving him with all of the wrong answers.

That is to say, carrying matters from where man is presently looking to where man should be looking:

1) Man, in all his finite wisdom and knowledge, can search for and come up with answers, as he is presently doing, none of which can be other than flawed.

2) Or, the created can look to the Creator, in His infinite wisdom and knowledge, to provide the answers, which are clearly revealed in His Word, which will always prove to be completely correct.

And, in many instances, it’s not just unsaved man looking in all the wrong places and coming up with wrong answers but it’s often the vast majority of Christians, including most of today’s Bible teachers as well.

The world, of course, could not be expected to go to the Scriptures and come up with correct answers concerning things about the present state of affairs.

But Christians are another matter entirely. They are capable of spiritual discernment and would be expected to go to the Scriptures and come up with correct answers, particularly the Bible teachers.

However, what would be expected and what is actually done by Christians are too often not the same.

So, let’s look at the matter.

And we want to approach the matter solely from a Scriptural standpoint, the only approach which is completely correct, the only approach where completely correct answers can be found.

Moses, the Psalms, and the Prophets

Thus, if one wants to come up with completely correct answers, there is only one place to go. The person MUST begin at Moses and move on to the Psalms and the Prophets (one of Scripture’s ways to express the whole of the O.T., beginning at the proper place [Luke 24:27, 44; cf. Isaiah 8:20; Malachi 4:4-6]). No other way exists, which is where man has too often made his mistake.

(One could, conceivably, see a problem distinguishing between material in the five books which Moses wrote [Genesis through Deuteronomy] and the seventeen books comprising the major and minor Prophets [Isaiah through Malachi], for any of the five books which Moses wrote are just as prophetic in nature as any of the seventeen prophetic books.

Generally, God has recorded the matter after one fashion in Moses [largely through types] and after another fashion in the Prophets [largely non-typical, though numerous types do exist in the Prophets (e.g., large parts of Daniel and Jonah)].

And these types are just as important, valid, and completely accurate as anything seen in any other part of the O.T. They simply form one of the numerous ways in which God has structured His Word [Hebrews 1:1-2], often containing information not found elsewhere in the Word.

Thus, a person disdaining or ignoring the types, as many do, is disdaining or ignoring a major part of the Word. Treating the types after this fashion could only be comparable to treating any other part of the Word after this same fashion.

As well, relative to the preceding, the figure often given relating how much of the O.T. is prophetic is usually about one-fourth. But, if one begins looking at and including the types, that figure would have to be more than reversed — i.e., not near twenty-five percent but far above seventy-five percent.)

But ways other than typical in the manner God has structured His Word can be found in Moses as well. And the base for things being shown in the next section of this pamphlet fall into this category more so than the typical.

Attention has been called to the typical, with time spent in this realm, because when one moves on from the things alluded to in the previous paragraph he will quite often find himself in typical teachings drawn from the Word.

But, a major problem exists:

Correct teachings on the base are largely absent in Christendom today; accordingly, any thought of going on to or dealing with the types, which is almost never done anyway, would be of limited value.

Three Racial Divisions in the Word

We’re living in a world which is rapidly coming apart at the seams. The world is on a fast track, a non-stop speeding train which is gaining momentum with each passing day, hour, minute, and second, going where no one could possibly want to go, with no one able to stop it.

No one alive today has ever seen anything even closely related to what is presently happening, particularly in the United States, Europe, and the Middle East. And everything is accelerating in an already out-of-control situation, with, again, no one able to do anything about it.

So, what is this all about? Why is the world in this uncontrollable situation?

There are answers if one goes to the correct source, though few seem to want to believe these answers, including most of those who go to the correct source for the answers.

For the subject at hand, the place to begin could only be the three prophecies of Noah regarding his three sons in Genesis 9:25-27 (though things preceding that in Genesis 1-9a must be recognized and taken into account as well).

And, if one would correctly understand the base for all of what is happening in the world today, he has no alternative but to begin with Noah’s three prophecies in Genesis, understand what’s happening at this point in Scripture, and take the matter from there, going on to other parts of the Word.

Everyone in the world today is not only a descendant of Adam but also a descendant of one of Noah’s three sons as well. And Noah’s prophecies, — having to do with far more than just his three sons, along with being prophecies remaining in effect throughout the remainder of Man’s Day — have to do with federal headship and the destiny of the nations descending from these three sons (Noah’s three sons as federal heads of the three divisions of mankind [as Adam occupies this same position over all mankind, extending through and including Noah’s three sons and their descendants]).

In these three prophecies, one son (Ham), through his seed, has been cursed; another son (Shem), the only son with a God, has been blessed, which would extend through his seed; and the remaining son (Japheth), would populate an earth whose descendants would be affected by that stated about the other two sons.

In the World Today

We’re living in a world populated mainly by the descendants of Japheth, though the descendants of Shem through Abraham and mainly Ishmael populate a large part of north Africa and the Middle East. And the descendants of Ham, seen more in central Africa, though scattered throughout other parts of the world, particularly the United States, are quite numerous as well.

But the descendants of Shem through Abraham, Isaac, and Jacob are small in number — only between about thirteen to fourteen million in the world today — some eighteen million preceding the WWII Holocaust, which destroyed six million.

Though major problems exist between the descendants of two sons of Abraham today (both descendants of Shem), the reason why this problem exists and the base for all of the turmoil among nations in the Middle East, which is spilling over into Europe and the world at large, drop back behind Abraham’s two sons, all the way to Shem in Genesis chapter nine.

And one has to begin at this point in Scripture, understand Noah’s prophecies, and understand what is really happening by Israel’s forbidden presence back in the land at this juncture in history to have any understanding at all of what’s happening in the Middle East, spilling over into the world at large.

Then, to understand the base for all of the turmoil presently occurring in the United States, again spilling over into the world at large as well (largely because of the position which this country occupies in world affairs), one has to begin at the same point in Genesis 9 and proceed from there.

In the Middle East, matters have to do with the descendants of Shem occupying a land in an unrepentant state before the time (Matthew 12:43-45; 23:37-39).

In the United States, matters have to do with a descendant of Ham holding the highest office in the land, presenting major repercussions (Proverbs 30:21-23).

Then, in Europe, somewhat caught in the middle, major repercussions from the whole panorama exist — trouble emanating from the Middle East to the east and southeast and trouble emanating from the United States to the west.

God’s plans and purposes for nations and that which He has decreed in His Word simply CANNOT be circumnavigated.

But man has tried, and all an individual has to do to see the results is look at world affairs today.

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Word Document: Madness! Madness! by Arlen Chitwood.docx which is SAFE to open and print.

Pamphlet form: Madness! Madness!, The World Scene Today, from a Biblical Standpoint, by Arlen Chitwood which is SAFE to open and print. Designed for printing on letter size paper, both front and back; then folded into pocket size fit.

(Ref. re. soulwinning in this site: The Spirit Separated from The Soul, The Way of Soul Salvation, Salvation Aspects -- Spirit, Body and Soul, Soul-winning!, Kingdom Truths Introduced and How One’s Soul is Saved, G. Salvation of one’s Spirit vs. Salvation of one’s Soul, The Overcomer, Trial (Approval), Tried (Approved).)

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(For further information on this overall subject, refer to the author’s pamphlets, The Sons of Noah, Part I, by Arlen Chitwood pdf, The Sons of Noah, Part II, by Arlen Chitwood pdf, When a Servant Reigns by Arlen Chitwood pdf and Bible One – Charles Strong’s “70 Years, 490 Years” by Arlen Chitwood, Part I pdf, Part II pdf, Part III pdf. The latter three-part series provides references to related material in numerous other pamphlets and in books [all on Arlen’s website, Lamp Broadcast].)

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“70 Years, 490 Years”

The Time of Israel’s Restoration to Their Land

The Associated Preceding Worldwide Unrest

By Arlen Chitwood of Lamp Broadcast

PART I

PART II

PART III

PART I of III

And this whole land shall be a desolation, and an astonishment; and these nations [the southern kingdom, Judah, and the surrounding nations] shall serve the king of Babylon seventy years.

And it shall come to pass when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and make it perpetual desolations…

For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.

For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end.

Then shall ye call upon me, and ye shall go and pray unto me, and I will harken unto you.

And ye shall seek me and find me, when ye shall search for me with all your heart.

And I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations, and from all places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive (Jeremiah 25:11-12; 29:10-14).

The world, in a manner of speaking, is rapidly coming apart at the seams. Man’s Day is almost over, the present dispensation, accordingly, is almost over; and the Lord’s Day (the 1,000-year Messianic Era) is drawing nearer with each passing day, hour, minute, second…

As this introductory material to this three-part series is being written (Nov. 2015), unrest among warring groups (ISIS, Hamas, Al Qaeda) and nations in the Middle East has spilled over into Europe again. Paris is the latest to be hit again, this time by well-planned and coordinated terrorist attacks.

But by the time almost anyone reads this material, Paris won’t be the latest; nor will Europe be the only country experiencing these attacks, far from it. The matter extending into countries worldwide, is not “If,” but “When.”

The whole of worldwide unrest, beginning in the Middle East, is escalating, it can only continue to escalate, and there is nothing that man can do about it, UNTIL…

And THE UNTIL takes one to THE CAUSE of all which is happening, which goes almost completely unrecognized. It has to do with ISRAEL, the nearness of the hour, and that which awaits Israel and the nations when God’s plans and purposes for calling Israel into existence 3,500 years ago are at long last realized.

The SEA is raging, with Jonah down in the hold of the ship asleep, yet to be cast into the Sea (Jonah 1:4-15); and the woman in the Ephah in Zechariah’s seventh vision has yet to be transported to the land of Shinar (Zechariah 5:6-11) — another way Scripture depicts the same scene from the first chapter of Jonah.

God has “torn,” and He is the only One Who can “heal” (Hosea 5:13-6:2). And because this is a matter between God and Israel, man’s intervention, with his peace endeavors, can do no more than make matters worse.

God, in His sovereign control of all things, in order to effect His plans and purposes regarding Israel and the nations, can and does move men and nations like pawns on a chessboard. And it will all be over only when that which the Prophets have already recorded has come to pass.

(For information on the preceding, refer to “O Sleeper, Arise, Call…” in this site and Arlen’s two pamphlets, Turbulent Middle East by Arlen Chitwood, Part I pdf and Part II pdf. Also Appendix 1 - The Intractable Middle East Problem in this site. Other related material is referenced different places in this three-part pamphlet series.)

Going Back in History

Because of the continual disobedience — “continuous” in many instances — of the Jewish people over centuries of time, God, true to His Word (Leviticus 26:14ff; Deuteronomy 28:15ff), eventually uprooted His people from their land and drove them out among the nations.

And God acted after this fashion for one central purpose — to effect repentance on the part of His people. Through persecution at the hands of the Gentile nations, repentance, resulting in restoration, would ultimately be effected.

The northern ten tribes were uprooted from their land first and carried away captive into Assyria, beginning about 722 B.C.; and the southern two tribes were subsequently uprooted from their land and carried away captive into Babylon, beginning about 605 B.C.

And with the Babylonians having previously conquered the Assyrian Empire (with both kingdoms bordering one another, lying east and northeast of Israel), the carrying away of the southern two tribes into Babylon essentially left all twelve tribes together, as captives estranged from their land, residing in the same part of the Gentile world.

The Seventy Years

Dating from the beginning of the Babylonian captivity, God promised that after seventy years had passed, He would do two things:

1) “Punish the king of Babylon” (brought to pass through the conquest of the kingdom by the Medes and Persians at the end of the seventy years [Jeremiah 25:11-12; Daniel 5:1-31]).

2) “Visit you [the Jewish people in Babylon], and perform my good word toward you, in causing you to return to this place” (God, in accordance with His Word, restoring the Jewish people to their land [Jeremiah 29:10-14]).

That is to say, after seventy years had elapsed — but ONLY AFTER, NOT BEFORE — the kingdom of Babylon would be dealt with, and God would remember His numerous promises to His people pertaining to restoration (a healed people restored to a healed land).

This is what Daniel had read about and understood at this time in Daniel 9:1-2. Daniel had read about and understood these things through the writings of Jeremiah the prophet (translate “books” [Daniel 9:2 NIV] as “writings” [ref. NIV]). And, as seen through his actions at this time, Daniel evidently had also read about and understood from other writings (Moses and other Prophets) that repentance on the part of the Jewish people must precede God visiting his people and restoring them to their land (e.g., Leviticus 26:40-42; II Chronicles 6:24-27; 7:12-14).

Daniel, knowing that the seventy years had run their course (along with the Babylonian kingdom having fallen to the Medes and the Persians), set about to seek the Lord’s face “by prayer and supplications, with fasting, and sackcloth, and ashes” (Daniel 9:3).

Daniel then began to confess his own sins and those of the people, detailed throughout the next sixteen verses (Daniel 9:4-19).

Thus, one thing which was necessary for the Jewish people to be restored to their land had occurred (the end of the seventy years); and Daniel, as an individual, was bringing to pass the only remaining thing necessary (repentance, confessing his own sins and those of the Jewish people).

How far repentance of this nature extended beyond Daniel is unrevealed. Nonetheless, God opened the door at this time for a return of the Jewish people from Babylon back to the land covenanted to Abraham, Isaac, and Jacob. And though only remnants returned, mainly at three different times — the first under Zerubbabel, then under Ezra and under Nehemiah — God, true to His Word, effected a restoration of His people after the seventy years had run their course.

Most of the Jewish people, over time, had seemingly settled down in the world and chosen to remain where they resided — in the Babylonian kingdom, now ruled by the Medes and the Persians.

The Four Hundred and Ninety Years

Toward the end of Daniel’s prayer and supplication, while he was still praying, the angel Gabriel interrupted him. Gabriel had been sent at the beginning of his prayer and supplication in order to reveal to Daniel a period of time subsequent to the seventy years — a longer period of time involving the Jewish people, having to do with the same thing as the seventy years (Daniel 9:20-23).

This latter period was seven times as long as the period which had just elapsed — four hundred and ninety years rather than seventy years (Daniel 9:24-27); and it would only be at the end of this subsequent, longer period that all of the Jewish people scattered throughout the Gentile nations would be brought to the place of repentance and restored to their land.

And, according to the Prophets, as these four hundred and ninety years were brought to a close — exactly as at the close of the seventy years — there would be a latter worldwide kingdom of Babylon, with the Jewish people scattered throughout this kingdom.

(Four hundred and eighty-three of the full four hundred and ninety years are now past, leading to the events surrounding Calvary at Christ’s first coming. And at this time, God, so to speak, stopped the clock marking off time in the prophecy and set Israel aside for a dispensation, during which time the Spirit was sent into the world [already in the world, but now given a new commission] to call out a bride for God’s Son.

And the Spirit’s work in this respect, in the antitype of that seen in Genesis 24 [between the time of the death of Abraham’s wife (Genesis 23) and Abraham again taking a wife (Genesis 25)], would be performed among those forming a new creation brought into existence at this time, the one new man “in Christ.”

Then, at the end of the Spirit’s work in the preceding respect, God would remove this new man and resume His dealings with Israel, with time covering the remaining seven years being fulfilled.

And it will be during and at the end of these last seven years that the Jewish people will once again reside in and be restored back to their land from a Babylonian kingdom [in complete keeping with the types].

For additional information on the preceding, refer to Daniel’s Seventy Weeks in this site; also see Arlen’s book, Search for the Bride by Arlen Chitwood pdf.)

And exactly the same promises and the same thing seen at the end of the seventy years in Jeremiah and Daniel will occur at the end of the four hundred and ninety years in Daniel.

1) The king of Babylon in that day — the final king of Babylon, Antichrist — will be “punished” (Isaiah 63:1ff; Joel 3:9ff; Revelation 19:11ff).

2) God, through His Son, will “visit” His people, perform His “good Word” toward them (fulfill His promises), causing a healed people to return to a healed land.

That is to say, after a full four hundred and ninety years have elapsed — but ONLY AFTER, NOT BEFORE — the kingdom of Babylon will be dealt with, destroyed; and God will, at that time, remember His numerous promises to His people pertaining to restoration, both the people and the land.

“70 Years, 490 Years” by Arlen Chitwood, Part I pdf

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PART II of III

As there was a return of a remnant of Jews from the Babylonian captivity in history, there has been a return of a remnant of Jews from a worldwide dispersion during modern times — occurring since May 14, 1948, when Israel declared statehood. And though both were/have been allowed by God and numerous parallels exist, they really are not the same type restoration at all.

Israel, in history, had completed God’s required seventy years in Gentile captivity (Jeremiah 25:11-12; 29:10-14). Israel, today, has not completed God’s required four hundred and ninety years in Gentile captivity. Seven years yet remain (Daniel 9:24-27).

Israel could not return in history until God’s required time in Gentile captivity had run its course; nor can Israel do so today.

The restoration of a remnant in history was under God’s direction, at His command; the restoration of a remnant today has been the result of a Zionistic movement, under man’s direction and command.

God simply will not allow the Jewish people to return from their present dispersion among the Gentiles, under His direction and command, until the full time covered by the four hundred and ninety years has run its course. To state otherwise would have God acting contrary to His revealed Word, an impossibility.

A rather strange situation though exists in the world today. Most of the Bible students and Bible teachers studying about or giving any thought to Israel’s place in God’s economy, both present and future, attempt to see and teach that God is dealing with Israel relative to a restoration to the land and that the land is being healed during a time before the end of the four hundred and ninety years, before the Jewish people are brought to the place of repentance.

But God’s dealings with the Jewish people after this fashion didn’t occur during the seventy years in Jeremiah, and God’s dealings with the Jewish people after this fashion are not going to occur during the four hundred and ninety years in Daniel either.

God’s requirements both places can only be seen to be the same.

Both could/can occur only following the full time in view (seventy years, four hundred and ninety years), and both could/can occur only following repentance.

Then, aside from the preceding, attempting to see and understand that which has been occurring in the Middle East and the world at large since May 14, 1948 as God restoring the Jewish people and their land in accordance with His numerous promises presents a dispensational problem. God is not, He cannot be, dealing with Israel in this respect today. Israel has been set aside while God, through His Spirit, calls out a bride to reign as consort queen with His Son in the coming kingdom. God will turn back to and deal with Israel ONLY AFTER the Spirit has completed His work in this respect, ONLY AFTER the present dispensation has run its course.

And of course numerous other things as well are out of line with popular thought today, both among Christians in the world and among Jews both in Israel and those still scattered among the nations.

1) The house of Israel — a reference to the people, their capital city, the Temple, and the land (all inseparably related) — has been left desolate. And the one who will complete this desolation, bringing it to an apex, has yet to appear (Daniel 9:26-27).

He (Antichrist) will appear only when time covering the last seven years of Daniel’s prophecy resumes, and he will bring the desolation in view to an apex toward the end of this time, during the closing days of Daniel’s prophecy (refer MIDDLE EAST PEACE — HOW? WHEN? by Arlen Chitwood, Ch. I, and Ch. II).

2) Healing for the Jewish people and their land will occur only AFTER two days, on the third day. It will be only AFTER two days, on the third day (AFTER 2,000 years, in the third 1,000-year period), that all three of God’s firstborn Sons — Christ, Israel, and the Church (following the adoption) — will be raised up to live in His sight.

That occurring in the Middle East today is occurring near the end of the second day, not on the third day where it MUST occur (refer to Appendix III, “Three Days and Three Nights,” in the author’s book, ISRAEL — WHAT DOES THE FUTURE HOLD? pdf). Also Israel from Death to Life BOOK in this site relates to the subjects at hand.

3) Israel, the slayer typified in Numbers 35, can avail herself of the ransom only AFTER a certain time (avail herself of the cleansing [atonement] seen in Numbers 19, cleansing from contact with a dead body, the body of the nation’s Messiah).

The time for this cleansing is seen in a twofold manner in Numbers 19. This cleansing can occur ONLY on the third or seventh day (three days dating back to the crucifixion, or seven days dating back to Adam), and it can occur ONLY following the death of the high priest (which can only be a reference to Christ’s completion of His present priestly ministry in the sanctuary, preceding that time when He comes forth as the great King-Priest after the order of Melchizedek [refer to MIDDLE EAST PEACE — HOW? WHEN? by Arlen Chitwood, Ch. VII and Ch. VIII]).

(Numbers 35 alone would destroy all of the false teaching concerning God presently restoring the Jewish people to their land, with many seeing the land progressively being healed as well. And it wouldn’t matter what form this teaching might take, for Israel’s future cleansing, seen in this chapter, occurs not only following Israel’s national conversion but in connection with Israel’s restoration to her land (Ezekiel 36:24-32; 37:1ff).

Thus, to see the Jewish people being restored to the land today after any fashion — even in their unbelief, to later be dealt with by God [as some see matters having occurred since May 14, 1948] — is an impossibility on the basis of this one chapter in Numbers alone. Such would have God acting contrary to His revealed Word.

According to any Scriptures dealing with the subject, Israel’s national conversion occurs FOLLOWING Christ’s return BEFORE the Jewish people have been restored to their land.

This, for example, is seen in the type during Moses’ day, or in the order of the fulfillment of the seven festivals in Leviticus 23.

Thus, Israel’s national conversion [fulfilling the first Jewish festival, the Passover] will occur while the Jewish people are still scattered among the nations; the cleansing, which many often confuse with the former, occurs subsequent to Israel’s national conversion, in connection with the Jewish people being restored to their land [having to do with activities occurring on the second and sixth of the Jewish festivals — the festivals of Unleavened Bread and Atonement; ref. Pt. 6), following].)

(See The Seven Jewish Festivals in this site.)

4) The Jewish people cannot be restored UNTIL they have acquired ALL the wealth possessed by the Gentiles.

Jacob, in the type (Genesis 28:15-31:3), as the Jewish people today, tried to return to the land before he had acquired all of Laban’s wealth (Genesis 30:25ff). But he couldn’t. The heavens remained closed, and God did not speak to Jacob during the entire time of his exile, not until he had acquired all of Laban’s wealth and not until it was time for him to return.

THEN… And ONLY THEN… (Genesis 31:1-3).

The Jewish people today have returned to the land through MAN’S EFFORTS in a Zionistic movement, DURING their time of exile, BEFORE acquiring all of the Gentile’s wealth, BEFORE the time God speaks to them in this respect.

When God restores His people to the land, it will occur during His time, not during their time. And they will be restored through Divine power, not man’s power, never to be uprooted again (Amos 9:11-15).

The remnant presently in the land has been restored BEFORE the time through other than Divine power; and they, having been restored in this means, will, of necessity, be uprooted from their land once again (Matthew 24:15ff; Luke 21:20ff; Revelation 12:6, 14ff [refer to Chapter VII, “Time of Israel’s Restoration,” in the author’s book, ISRAEL — WHAT DOES THE FUTURE HOLD? pdf]).

5) Israel’s restoration can occur only following Christ’s return at the end of the Tribulation, which will be AFTER the full four hundred and ninety years have run their course (refer to Chapters III, IV, “Moses and Elijah in That Day” [Parts I, II], in the author’s book, Coming in His Kingdom BOOK).

6) The seven Jewish festivals in Leviticus 23 form what could be called, “The Prophetic Calendar of Israel,” and none of these festivals has been fulfilled insofar as Israel is concerned.

And they must be fulfilled in a sequential order, following Christ’s return (e.g., the first festival is the Passover; Israel has slain the Lamb, but they have yet to apply the blood). Thus, the very first of the seven festivals remains unfulfilled (refer to Appendix II, “The Seven Jewish Festivals,” in the author’s book, We Are Almost There BOOK or The Seven Jewish Festivals, both in this site).

As previously stated, prevalent thought in Christian circles today relative to the restoration of the Jewish people to the land in the Abrahamic covenant has to do with a false teaching concerning that which has been occurring in the land of Israel and the world at large since May 14, 1948.

To date, some 6,000,000 Jews have returned, and large parts of the land have been reclaimed for agricultural purposes.

Most Christians involving themselves in the matter today — many referring to themselves as “Christian Zionists” — erroneously look upon that which has been occurring since the spring of 1948.

In this respect, the whole of the matter is rather amazing — though not relative to the Jewish people returning to the land in the Abrahamic covenant, for a remnant (which, as we know today, will have resulted from Zionism) must be in the land when Antichrist appears on the scene. Rather, the amazing part has to do with the vast numbers of Christians, who should know better, completely misunderstanding what is happening and, resultingly, making a mistake of this magnitude, one with far-reaching, negative as God progressively restoring the Jewish people and their land in accordance with His numerous promises in the Old Testament to do so ramifications.

It is amazing that ANY Christian with an open Bible would make this mistake, though understandable because of the working of the leaven in Christendom over two millenniums of time, resulting in few Christians today studying Scripture after the manner in which it has been written and structured (Matthew 13:33).

But what can perhaps be seen as even more amazing than the preceding is the fact that MOST of the Christians involving themselves in this facet of Biblical studies are making this mistake, though again somewhat understandable for the reason previously given.

And this is not something minor in Biblical studies. Rather, this is something major, very major. This is something which can only have a dire, negative impact upon a Christian’s outlook and understanding of the present and future place which the Jewish people occupy in God’s economy.

Then, part and parcel with the preceding are the numerous pastors and Bible teachers caught up in this false ideology who are misleading the masses. It’s not a pretty picture when one begins looking at what’s presently happening in this respect in Christendom, but that’s how matters exist nonetheless.

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PART III of III

To provide a current, up-to-date example of what is really happening in the Middle East relative to Israel and the nations, showing how Scripture handles and reflects on the matter rather than how all too many of those who should know better are trying to handle the matter, note that which has been and continues to occur in that part of the world today.

The Middle East, for sometime, has been unraveling, so to speak; and that can be seen even more so with events of each passing day, with this unraveling, this coming apart, now beginning to spill over into and affect Europe in a negative manner. And from there, of course, it can only eventually affect the world at large in a similar or related manner.

As this is being written (September 2015), ISIS, with its continuing reign of terror, now has existing cells scattered over a good part of the war-torn Middle East (e.g., a four-year-old civil war in Syria), fostering persecution (often ending in death) and economic hardship. And masses of people — mainly Moslems — are fleeing the Middle East by whatever means they can find.

They are traveling by boats on the Mediterranean, walking across land routes in different nations, and are heading toward parts of Europe, overwhelming sections of Europe by their very numbers.

Then there is the Iranian nuclear problem, with different opposing and often warring segments of the Moslem religion (mainly Sunnis and Shiites) thrown into the mix.

Then, of course, there is Israel — the only nation with a God — situated in the midst of all this turmoil.

All is seemingly quite uncertain in one respect. Though, in another respect, there is ONE THING that can be know for certain.

One can know for certain that THE WHOLE OF THE MATTER is only going to get worse, far worse.

Why?

It is very simple and can be answered in two very concise, short, to-the-point statements:

1) Israel, the nation through which God views and deals with the entire matter (ref. to the author’s pamphlet, “The Pupil of God’s Eye”, and The Pupil of God’s Eye in this site may be of interest.)

2) The Prophets, those through whom God spoke in time past!

Israel’s very presence in the Middle East is the catalyst for, essentially, the whole of what’s occurring.

And, the Prophets have spoken, with their words being FINAL!

The present existence of a Jewish nation in the Middle East (which is made up largely of humanists, atheists, and agnostics), BEFORE the full end of the four hundred and ninety years, is nothing more or nothing less than the Jewish people rising up and seeking to emancipate themselves from exile, apart from their Messiah, establishing a Jewish nation themselves, entirely through natural means, in the land covenanted to Abraham, Isaac, and Jacob.

The Jewish people have sought to do this BEFORE the time by re-entering a desolated house, seeking to effect a healing of the Jewish people and their land themselves, through natural means.

Then, not only is the preceding true, but, by doing this, the Jewish people have not only opened the door for but guaranteed that God’s judgment upon the nation, to ultimately bring about repentance, would be intensified seven-fold (Matthew 12:43-45; cf. Leviticus 26:18ff [ref. to the author’s two pamphlets, “Zionism,” and “Last State Worse Than the First”]).

And God uses the Gentile nations to bring about judgment of this nature upon His people. In this respect, the turmoil existing among the nations in the Middle East can be addressed in a very simple manner, made known millenniums ago by the Prophets.

It all has to do with God’s plans and purposes for Israel and the nations. It has to do with bringing to pass that which it will ultimately take to bring Israel to the place of repentance, in order that through the Jewish people, all of the Gentile nations — even the very nations fostering anti-Semitism today, some to the extent of seeking Israel’s very destruction — can not only be evangelized by but be blessed through Israel.

And God is going to allow matters to increasingly go to the extremes that it will ultimately take in order to bring this to pass.

(Note the timing of the preceding, seen in the overall type in Genesis 37-45, typically covering the period extending from Christ’s first coming to His second coming. Two seven-year periods of time dominate the type — a time of plenty, followed by a time of famine [Genesis 41:29ff]. And it is evident from the type that “the time of plenty” foreshadows the present dispensation and “the time of famine” the coming Tribulation.

Joseph’s brothers are NOT seen throughout the entire time of plenty. THE HEAVENS REMAIN CLOSED. God DID NOT in the type/DOES NOT in the antitype deal with the Jewish people during this time [the present dispensation].

Accordingly, God CANNOT presently be restoring His people to their land. It CAN ONLY be during and following the Tribulation that God will again speak to and deal with the Jewish people in this respect [Genesis 41:53ff; ref. Ch. VII, “Time of Israel’s Restoration,” in the author’s book, ISRAEL — WHAT DOES THE FUTURE HOLD? pdf].)

The Biblical Picture

The Biblical picture of that currently occurring in the Middle East can be seen in the opening verses of the Book of Jonah.

An unrepentant Jonah, out of the Lord’s will and seeking to distance himself from the presence of the Lord, booked passage on board a ship headed in the opposite direction from where the Lord had told him to go. And Jonah, in this condition, was asleep down in the hold of the ship when God caused the sea to become so tumultuous that the very ship itself, with all those on board the ship, was about to be destroyed (Jonah 1:1-5).

This storm arose for one multifaceted reason and purpose alone.

It arose because of Jonah. God’s prophet was out of place, and the storm arose in order to rectify the situation (Jonah 1:6-12).

Jonah must be dealt with and brought to the place of repentance, bringing Jonah to the place where he would then do as God had commanded. And bringing about repentance was something which could happen only one place, not on the ship, but in the sea. Jonah MUST be cast from the ship into the sea.

(“The sea” in Scripture is used as a metaphor for the nations [also, the place of death]; and “the ship” could only be seen as a reference to the land of Israel, for that is the only place on earth where one could reside and be seen as other than out among the nations, other than in the sea.)

The preceding is the type. Now note the antitype — Israel in the land today and that which, according to the type, MUST occur.

A disobedient and unrepentant nation, following in Jonah’s footsteps, resides in the land — on the ship — today. And exactly the same thing is occurring among the nations, particularly those nations surrounding Israel, as occurred in the sea during Jonah’s day.

The sea raged in the type, because of Jonah; and the sea is raging today in the antitype, because of Israel. In the type, the sea raged to the extent that the ship was about to be destroyed; and the beginning of exactly the same thing, to be climaxed during the coming Tribulation, can be seen in the Middle East today.

And whether type or antitype, the reason for the tumultuous condition was/is the same — a disobedient and unrepentant Jonah running from the presence of the Lord, and a disobedient and unrepentant Jewish nation following suit in the land today.

The Biblical Solution

Do you want to know what’s about to happen? The type will relate the complete story. And if you think it’s bad now, just wait!

It can only become worse with time, with no one being able to do a thing about the matter (Hosea 5:14). The type relates this, and the antitype must follow the type in exact detail.

Again, the whole of what is presently occurring and will yet occur in the Middle East has one catalyst, and God is bringing all of this to pass in order to rectify an existing situation.

As long as a disobedient and unrepentant Jonah was on board the ship, out of the Lord’s will, the sea raged. And the sea raged to the extent that the ship was about to be destroyed.

And matters can be NO DIFFERENT in the antitype.

As long as an unbelieving and unrepentant Jewish nation is in the land, turmoil can only exist among the Gentile nations, particularly those nations surrounding Israel in the Middle East.

And this turmoil, as the raging sea during Jonah’s day, can ultimately be no ordinary turmoil. It can ultimately only be the same type turmoil seen in the tumultuous sea during Jonah’s day, described in Matthew 24:22:

“And except those days should be shortened [days during the coming Tribulation just out ahead, the last seven years of the full four hundred and ninety years], there should no flesh be saved: but for the elect’s sake [for Israel’s sake] those days shall be shortened.”

(For additional information on these days, refer to the author’s book, DISTANT HOOFBEATS pdf. Also
Distant Hoofbeats in this site may be of interest.)

God, exactly as in the type, is about to pull out all stops in order to bring His plans and purposes for mankind to pass, plans and purposes to be effected through Israel.

In the type, bringing about His plans and purposes had to do with a Jewish prophet, ultimately bringing to pass salvation and blessings for the Gentile city of Nineveh.

And in the antitype, bringing about His plans and purposes has to do with the nation of Israel, which will ultimately bring to pass salvation and blessings for the Gentile nations of the earth.

(For additional information on the preceding, refer to the author’s two pamphlets, Turbulent Middle East by Arlen Chitwood, Part I pdf and Part II pdf.)

Also, note something which some individuals would see as a problem with respect to all of this.

As Jonah in the type had to be removed from the ship and cast into the sea, Israel in the antitype has to be removed from the land and driven back out among the nations. God dealt with Jonah only in the sea, as He will deal with Israel only out among the nations [this is the place where He had previously driven Israel, to deal with the nation in this manner — the “place” which He will also have “prepared” for Israel yet future, during the Tribulation (Revelation 12:6, 14)].

(See in this site “O Sleeper, Arise, Call…” pertaining to Jonah in the sea.)

The seeming problem would emanate from God having dealt with Israel in the land after this fashion numerous times in the Book of Judges, along with similar dealings at Christ’s first coming.

But note a major difference between the nation both times in history and the nation today. The nation in the land both times in history found itself under Gentile dominion and control; the nation in the land today is not under Gentile dominion and control.

Thus, the nation presently in the land is left without recourse. This nation either has to be brought under Gentile dominion and control or be uprooted and driven back out among the nations; and Scripture states that the latter will occur [Matthew 24:15ff; Luke 21:20ff; Revelation 12:6, 14ff].

Then, out among the nations, God will deal with Israel [the whole house of Israel, not with just those in the land today] exactly as He dealt with Jonah in the sea, with the ultimate results in the antitype occurring exactly as seen in the type [Jonah 2:1ff; 3:1ff].)

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Word Document: “70 Years, 490 Years” by Arlen Chitwood.docx which is SAFE to open and print.

Pamphlet form: “70 Years, 490 Years” by Arlen Chitwood.docx which is SAFE to open and print. Designed for printing on letter size paper, both front and back; then folded into pocket size fit.

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Entrance Into The Kingdom

By A Layman’s PERSPECTIVE of the e.m. Group

The purpose of the publication is to express our concern for doctrinal issues confronting Christians today. We consider any hierarchical system which separates the body of Christ into classes, to be unscriptural, and we use the term "layman" only in reference to what has become the generally accepted usage to differentiate between the "clergy" and "layman" in the church. Although we are firm in our convictions, we are not "locked-in" to any doctrinal belief about which Christians disagree. We exhort any Christian who disagrees with any of our views, to refute with sound doctrine anything which they believe to be in contradiction to the teachings of the word of God.

ENTRANCE INTO THE KINGDOM

The views contained in this exposition are taken primarily from the writings of men who have expounded extensively on the subject of the kingdom of God and the millennial kingdom of Christ. We have tried to highlight the text where direct quotes are used. However, we have condensed much of the substance of their ideas into our own words, and have thus, in a sense, "plagiarized" their thoughts, if not their exact words. We make no pretense about, nor apology for, having done so, for we wish to acknowledge the total contribution of the writings of Robert Govett, G.H. Lang, R. E. Neighburs, Arlen L. Chitwood, G. H. Pember, and D. M. Panton to the thoughts expressed here. Had we the resources, we would much rather have purchased and distributed their writings, which are far more explicit in outlining the scriptural basis of their assertions. But, because we are financially unable to do so, and because we feel that this is a message which every Christian should hear, we are using this means to convey what we consider to be the most important and life changing doctrine we have heard since our redemption.

Permission is granted to reproduce this writing in full or in part without acknowledging our authorship. If what is contained herein is of any value for the edification and encouragement of the body of Christ, then to Him be the glory. We only hope that, in our brevity, we have accurately conveyed what these men have so judiciously explained in great depth.

We will be happy to supply additional copies of this writing upon request. Should you desire, we would also forward one or more of their books from our limited supply, or furnish you with the book titles and publisher* from whom they may be purchased. Like A. W. Tozer, we place no value upon books, except that they serve as "signposts" in the pursuit of truth….... truth which is in Christ and in His word.

[* Most books can be purchased from: Schoettle Publishing Company, Inc. P.O. Box 1246, Hayesville, NC 28904]

No doubt, some who read this will be provoked to anger, although that is not our intent. One must honestly adjudge whether the provocation stems from righteous indignation, or is caused by a conviction of the Holy Spirit of a truth which is difficult to hear.

As "laymen", we have been confronted with many of the conflicting doctrines which have divided the body of Christ for centuries. All too often, we have found that some of the reasoning of those on both sides of these doctrinal disputes, have been weak and unconvincing. This has placed us in a quandary as to the meaning of those "difficult passages" that seemed incompatible with either position.

Hopefully, what we write here, will bring into harmony with all of Scripture, those passages which may have also troubled you, be you "layman" or "clergy."

We urge you, like the Bereans, to examine the scriptures to see if these things are so (Acts 17:11), and refute with sound doctrine, anything which is not in accordance with the teaching of Christ (Titus 1:9).

May you be edified, sobered and encouraged by what we have to share, and may it lead you to a closer relationship to our precious Lord and Saviour, Jesus Christ.

WILL EVERY CHRISTIAN INHERIT THE MILLENNIAL KINGDOM?

"We wish to place on record our solemn conviction that not all who are Christians or think themselves to be such, will attain to that resurrection of which St. Paul speaks in Philippians 3:12." ~ Hudson Taylor

This is quite a startling statement coming from a man who is widely regarded as one of the greatest evangelists who ever trod the missionary fields. But, we believe it’s truth can hardly be refuted upon careful examination of the scriptures. Ministers and ministries have for centuries perpetuated the doctrine - that all Christians will be in the kingdom - that all will rule and reign with Christ - that all will be a part of the bride of Christ - and that there are no after-death consequences to a careless Christian life.

Calvinists and Arminians have fostered their own versions of this teaching in their unresolved debate which has led to divisions and sub-divisions in the body of Christ which are an abomination to the Lord, and a source of mockery for unbelievers.

Scandals, doctrinal disputes, and political agendas in the body of Christ have shifted the attention of believers and unbelievers away from the gospel of the Lord Jesus Christ and have raised a near insurmountable barrier to the message of hope to a dying world. Our cry of "Repent!" to that dying world is so tainted with our own sins, that they mock the hypocrisy of the messengers and disregard the message. We are told that we are not even to try to remove the speck from our brother’s eye, without first removing the log from our own (Matthew 6:5). So, how can we point the finger of accusation at the unbeliever, while wallowing in our own sins? At times, we seem to take more delight in "rescuing" an unborn baby into a corrupt and sinful world than we do of rescuing a hopeless sinner out of that world.

It is time that the message to the church should be, "Repent, for the kingdom of heaven is at hand!", for there are scriptural warnings to Christians of the dire consequences of unrepented sins in our lives, and of slothful service in the stewardship assigned to us. To deny, or subvert those warnings is to allow the church to disregard the very truth which is given to deliver it from the perils.

ETERNAL* SALVATION IS A FREE GIFT

(* Scripture speaks of more than one type of “salvation” hence the need to identify it. See Jude 1:3.]

Nothing can rob us of the joy and wonder of the grace of God, through which we gained reconciliation with our heavenly Father through His Son,

"for by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast." (Ephesians 2:8-9)

There is no saving merit in works, and without the recognition of the hopelessness of depending upon our works for our justification, there is no [eternal] salvation. But when, is that hopelessness, we acknowledge our need for a Saviour, then He who worked for our redemption, imputed His own righteousness to us, by grace through faith in Him. Our eternal salvation, founded on God’s mercy, was totally unmerited.

Everything that is written here is predicted on that unchangeable truth.

GOD'S REWARDS ARE EARNED

"For the Son of Man shall come in the glory of His Father with His angels; and then He shall reward every man according to his work." (Matthew 16:27).

Most assuredly, God gives eternal salvation as a free gift, totally unmerited, but, His praise, blessings, and rewards are never unmerited.

The grace of God and the enabling power of the Holy Spirit, far from making us immune from responsibility, instead, deepen our responsibility to live a life of obedience and righteousness in Christ.

"For we must all appear before the judgment seat of Christ, that each one may be recompensed for his deeds in the body according to what he has done, whether good or bad." (2 Corinthians 5;10)

Eternal life is by grace through faith. Rewards are the recompense for deeds, good or bad, done after saving faith.

"And behold I come quickly, and my reward is with Me to give to every man according to his work". (Revelation 22:12)

Some will protest, "It is wrong to be motivated by rewards; our motivation should only be our love for Him". And we know that Jesus said,

"If you love me you will keep my commandments." (John 14:15)

There can be no greater or purer stimulus. But so long as we have the flesh to contend with, fear of punishment, and hope for reward can be an effective provocation to good deeds. Indeed, these stimuli - hope and fear - are totally consistent with God’s nature.

Most assuredly, there is no profit in good deeds emanating from wrong motivation, for they are no more than wood, hay, and straw, and shall be burned up (1 Corinthians 3:12, 15). Compliance with religious rules which are imposed upon us, may well produce only an appearance of spirituality without substance - the Pharisaism and the hypocrisy which Jesus abhorred. But self discipline can be profitable for godliness (1 Timothy 4:7-8)when our purpose is to better know and please the Lord.

To disdain the seeking of rewards as an incentive for service, rather than being motivated only by our love for Christ, is to reject the very incentive that He has placed before us at His own pleasure. If our loving Father chooses to offer us rewards, dare we reckon them with anything but the highest regard?

For reward is merely the tangible expression of the approval of God, and we may no more deny Him the pleasure of expressing that approval than we need adjure it for ourselves. He who despises a throne despises Him who confers the throne. It was one of our Lord’s rebukes of the Pharisees,

"The glory that cometh from the only God ye seek not" (John 5:44) [Panton]

God is a rewarder of those who seek Him (Hebrews 11:6) and no contradiction exists in the acknowledgment that He rewards good works - provided we understand that only those who have obtained eternal life gratuitously, qualify for those rewards

Grace is unmerited favour;

Rewards are always merited.

Grace is a free gift; Rewards are wages.

Grace is without money and without price;

Rewards look to the believer’s faithfulness.

Grace places us on the race course;

Rewards lure us to "so run."

Grace introduces us to the games;

Rewards urge us to "so fight."

Grace says, "Not by deeds of righteousness

which we have done"; Reward says,

"Well done thou good and faithful servant ..."

~R. E. Neighbour

GOD IS A PUNISHER

Perhaps, it would sound less abrasive to say that God is a "chastener", but it well be that the word "punisher" has a shock value that is needed today to awaken us from our lethargy.

Who among us has not read Leviticus 26:14-39 without being awed by the severity of the punishment God promised to bring upon the nation of Israel if they disobey Him. And who has not been sobered by the biblical accounts of God’s fulfilment of that promise? What would cause us to believe that our disobedience would be overlooked or tolerated?

If God rewards good works, then what is there in His nature and attributes which would cause us to view it as inconsistent or unfair for Him to recompense his children by punishment for our unrepented bad deeds, or slothful service?

"For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality" (Colossians 3:24-25)

The attempts to mollify the text of some of its weight by suggesting that the consequences are accounted in this life only, satisfies neither the substance, nor the intent of it, "for there is nothing in the text or context to lead the reader to think other than that while the sowing is here, the reaping is hereafter" [Panton]. That this is evident is substantiated by the verses which immediately precede it,

"Whatever you do, do your work heartily, as for the Lord rather than men; knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve" (Colossians 3:23-24).

Notwithstanding the fact that there is, in this life, a discipline to which the Lord subjects His children (Hebrews 12:7), it does not negate the future consequences, good or bad, which shall accrue to us, contingent upon our response to that discipline. There is a future reward to be attained; there is a future punishment to be avoided.

Consider the warning in the parable of the two debtors in Matthew 18:21-35. Of the one who had been forgiven his debt by his master, but who refused to forgive the debt of his fellow slave, Jesus said,

"And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him." [Then He follows with these shocking and solemn words.] "So shall My heavenly Father also do to you, if each of you does not forgive his brother from his heart." (Matthew 18:34-35)

It is obvious that the Lord severely punishes the unforgiving saint - but when and where? In this life? Most certainly, for He tells us, that He disciplines those whom He loves (Hebrews 12:5-8). But suppose the Lord’s child does not profit from His Father’s discipline? Suppose he continues in His evil way? Then he shall be chastened in the life beyond.

"For we must all appear before the judgment seat of Christ, that each one may be recompensed for his deeds in the body according to what he has done, whether good or bad." (2 Corinthians 5:10)

and thus speaking to the saints in Corinth, the apostle Paul adds,

"Therefore, knowing the fear of the Lord, we persuade men ..." (2 Corinthians 5:11)

What "fear of the Lord" has the average Christian who has been taught that every believer shall inherit a crown and rule with Him in His Kingdom? Pastors who are perplexed and frustrated by the apathy and complacency of their congregation, need to examine their own teaching.

What dangerous folly, to assign to Israel all the warnings and punishments of scripture, while allotting to regenerate believers, rewards, blessings, and promises only.

CANAAN AND THE KINGDOM

A striking analogy may be seen in the exodus of the Israelites from Egypt into the promised land; to the Christian’s deliverance and the promise of the inheritance of the millennial kingdom.

Were not all of Israel, God’s "firstborn"? (Exodus 4:22). And was not the final plague in Egypt, the sentence of death to all of the "firstborn" in Egypt? (Exodus 11:4-5). But, to those who put the blood of an unblemished lamb on their door posts, the Lord promises to pass over their house and that no plague would befall them (Exodus 12).

In like manner, we are all condemned to death until we have been covered by the blood of the unblemished Lamb of God. And "in that moment, ...when Christ’s blood rises up between my soul and Jehovah, ... it is regeneration, the beginning of a new and divine life, ... in that moment, when I have consciously appropriated Calvary, I leave the world in spirit, and start travelling home to God". [Panton.] Our life in Christ begins with the putting on of the blood.

The analogy does not end there. They were told to eat of the flesh of the lamb (Exodus 12:8) just as we are told to eat of the flesh of the Son of Man (John 6:53). Then the Lord commanded them to remove the leaven from their houses (Exodus 12:15) after the blood was applied, after they had partaken of the lamb. In like manner, after we have put on the blood, after we have partaken of Christ, we are commanded to

"Clean out the old leaven, ... For Christ our Passover has been sacrificed" (1 Corinthians 5:7).

For who, but the one who has been regenerated, partaken of Christ and received the Spirit of God, has the power to overcome sin in his life?

However, God’s promise to the Israelites did not terminate with their deliverance from Egypt. They were to enter Canaan and inherit, and possess, and rule the land which God had promised to Abraham and his descendants. But because of their unwillingness to trust God to deliver the enemy into their hands and bring them into the land, they lost their promised inheritance. Of all the men who had seen His glory and His signs, only Joshua and Caleb were allowed to enter the land. But, God never sent them back to Egypt. They forfeited their inheritance, but not their deliverance from Egypt.

Can Christians, in like manner, forfeit God’s intended inheritance and rewards? Govett believed so, writing, "The disobedient saint will lose the future reality as surely as Israel lost the past type. For we have to do with the same God, who after having made them His people, and sustained them by mercies, justly demanded of them, a life of obedience". And, if God saw fit to punish their disobedience by denying them entrance into the promised land, and causing their corpses to fall in the wilderness (Numbers 14:32-33), why would it be unjust, or inconsistent by denying us entrance into His Millennial Kingdom?

That the analogy DOES exist is clearly shown by the apostle in his first epistle to the Corinthians:

"Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness.

Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed by the destroyer.

Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come." (1 Corinthians 10:1-11.

Let us pay careful attention to the point that Paul is making to believers, "All were under the cloud, and all passed through the sea; and were all baptized unto Moses; and did all eat the same spiritual meat; and did all drink the same spiritual drink" ... "but with many of them, God was not well pleased; for they were overthrown in the wilderness."

Are we to believe that "all of the numbered men from twenty years old and upward" (Numbers 14:29) who died in the wilderness were all unsaved? Had they not died on the right side of the blood? We see from Psalm 106 - He saved them (Psalm 106:8) - He led them (Psalm 106:9) - He redeemed them (Psalm 106:10) - they believed Him (Psalm 106:12). Yet, they were denied entrance into the land because they forgot Him (Psalm 106:21) - they did not listen (Psalm 106:25) - they provoked Him to anger with their deeds (Psalm 106:29) - they became unclean in their practices (Psalm 106:39).

They lost their privilege of ruling and reigning in the land, under God, because of their deeds and practices. We believe that Christians are also in danger of losing their privilege of ruling and reigning with Christ in His Millennial Kingdom, because of their deeds and practices.

[Compare the 40 days which Jesus spent (after His resurrection), testifying to His disciples relative to the "Kingdom of God," (Acts 1:3); with the report of the twelve spies after exploring for 40 days their inheritance in the land of Canaan, (Numbers 14:34).]

PUNISHMENT FOR SLOTHFULNESS

"And that servant, which knew his Lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more." (Luke 12:47-48)

Those who would propose that believers shall not incur any punishment - rather, only affectionate discipline for their training and correction, should take careful heed to the gravity of our Lord’s declarations in Luke 12. It is not the possession of the talents that determined the reward or punishment of the servants, it is their use of them. A believer who stands before the judgment seat of Christ with no more than what he had at conversion can expect to receive a like recompense.

Some will argue, "Surely, ‘that servant’ who beat the slaves, was an unbeliever", though no such suggestion is implied by the parable. Far from being a comparison of two different servants, what is portrayed, is a change of mind in the same servant, showing the recompense of either good or bad stewardship. If the third servant were an unsaved individual, his works could in no way, and on no ground, be even considered for acceptance.

When Jesus said, "You too, be ready, for the Son of Man is coming at an hour that you do not expect", Peter asked, "Lord, are you addressing this parable to us, or to every one else as well?" That Jesus’ statement implied both a general warning to all believers, and a specific warning to the apostles, is confirmed in His answer in verses 47 and 48 (Luke 12:47-48). The apostles, having received much, would have greater responsibility and accountability, while he who did not know the master’s will and committed deeds worthy of few stripes, will receive a few. It is not uncommon that many who teach on these parables, do so with the presupposition that the references to punishment are references to eternal damnation.

They then conclude that the unfaithful servant must, therefore, have been an unbeliever. However, even a cursory study of God’s dealings with His people, will prove this to be unwarranted assumption. God does punish His people.

Others will contend that the parable shows that the unfaithful servant was a believer who lost his salvation. But that would make our eternal salvation contingent upon service, and deny the completed work of Christ on the cross.

Perhaps, an even more graphic analogy is drawn by the Lord in the parable of Luke 19. For here, He says;

"A certain nobleman went to a distant country to receive a kingdom for himself and then return". (Luke 19:12)

Then, after relating the tasks which the nobleman assigned to his slaves, He continues:

"But his citizens hated him, and sent a delegation after him saying, ‘We do not want this man to reign over us.’" (Luke 19:14)

The distinction between the "slaves" [regenerate believers] and the "citizens" [the unregenerate], in this parable, is clear. The slaves were rewarded or punished for their degree of service. The citizens who rejected the nobleman were brought to him, and slain in his presence.

The difficulties which the parable presents to both the Calvinist and the Arminian theologies are resolved only by trying to force the scriptures to say something they do not.

To assume that the absence of good works is evidence of an unregenerate spirit, is to negate the warnings to Christians concerning the consequences of our disobedience to the commands of the Lord Jesus Christ.

To assume that it is our eternal life which is at risk, for failing to attain to the holiness which Christ desires of every believer, is to add to the gospel of grace, the necessity of our works. "If the security of the saved depends on service, what limit of toil is necessary to preserve it? If a serving believer must serve to be saved, how much must he serve? Can service save one who is already saved? God places salvation before, and not after "good works". [R. E. Neighbour]

The misconception that works, or a holy life, are the necessary or inevitable result of justification, gives rise to the probability of making judgments or comparisons. The danger of making such judgments or comparisons is that it tends to elevate God’s standard for others, while lowering it for ourselves.

For example, we are offended by the immoral conduct of Christians, particularly when such conduct is exposed by unbelievers and flaunted as an indictment against Christianity. And so, we "defend the faith" by saying to non-Christians, and even to ourselves, "Surely, he/she is no Christian." "No Christian", we adamantly protest, "could do such a thing."

But how often have the accusers looked at a woman/man to lust after her/him in their heart. And thus, according to Jesus, committed adultery with her/him in their heart (Matthew 5:27)?

Do they, therefore, ponder in their heart, "Surely, I am no Christian, for no Christian would do such a thing"? No, instead we compare our self with the immortal person and not with the standard of Christ.

And what guarantee has the Christian that he too will not fall into such a conduct tomorrow, or next week, or next month, or next year?

Our justification by faith is not preceded by, nor dependent upon, works as a determinant of justification. This is the Scriptural denial of the doctrine that eternal salvation depends in part upon outward sanctification, so that no one can be assured of that salvation until he has persevered in holiness to the end of life. [Lang]

We are, most assuredly, told to judge those in the church, but it is not their salvation that we are judging; it is their conduct. And Jesus said that the church’s decision to expel one from fellowship is bound in heaven as well as upon earth (Matthew 18:17-18). And so, the sinner who is justifiably cast out of the church, and remains unrepentant, will also be excluded from the fellowship of overcomers in the Millennial Kingdom - not from eternal life. God, alone, may exclude from eternal life, the one who rejects His only begotten Son.

THE KINGDOM - PRESENT OR FUTURE?

The kingdom of God is not coming with signs to be observed: nor will people say. "Here it is!" or, "There it is!" because the kingdom of God is within you. (Luke 17:21)

Some will use this verse to confirm their assertion that "salvation", "eternal life", and "the kingdom" are synonymous - that we appropriate the kingdom when we receive Christ - therefore, the kingdom is present. And we would agree that when we receive Christ, we receive the King, therefore, in a spiritual sense, we do have the kingdom "within us". However, it must be observed that Jesus statement was made in response to a question put to Him by the Pharisees as to when the kingdom was coming. Like every Jew they were awaiting the fulfilment of the prophecies of Daniel, Isaiah, and Ezekiel, concerning that kingdom. But, certainly, Jesus was not telling these Pharisees that the kingdom of God was within them. Some translators, recognizing such a contradiction, have rendered the word "entos" (Gr.) "in the midst of you", rather than "within you".

But perhaps, the passage is better understood in the context of Robert Govett’s explanation: "In the above words, our Lord refers to the necessary internal preparation of the soul, without which, inquiry into the outward and future kingdom was but curious folly. But this was a reply only to the cavalier and ungodly, not to His believing people. To them, in the next verses, He proceeds to speak of it as future and visible, declaring that at His return He would blaze forth in majesty filling from end to end the sky, like the lightning."

Another writer states:

"For the kingdom of God, ‘in a spiritual sense,’ was not in the hearts of the Pharisees; on the contrary, they were foes of Christ, and had neither part nor lot in the matter.

We must, therefore, adopt the marginal rendering, ‘among you,’ or, ‘in the midst of you,’ which will be an expression analogous to ‘There standeth One among you’ (John 1:26).”

“Aided by this correction, we shall quickly perceive the meaning which the Lord’s answer is intended to convey. Do you, He says, inquire concerning the Kingdom of God? It will never come as you expect it: and when its first manifestation does take place, the circumstances will altogether preclude men from saying, Lo, here! Or, Lo, there! You are looking for an outbreak of rebellion against the Romans, in this locality, or in that, and for the appearance of some great military chieftain to be your Messiah. You imagine that he will lead you no from victory to victory, and that, although your sins are still upon you, the prophecy will nevertheless be fulfilled; ‘Five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword.’ And so you think that you will continue to rejoice as you behold the irresistible progress of the Kingdom, until at last, though drunken with that pride which ever goes before destruction, you become masters of the world. You are altogether mistaken: you will never see anything approaching to such an ideal. Nor is it possible that the kingdom should be discovered by such watching as yours: for even now it is in the midst of you, and yet with all your observations you have failed to perceive it." [Pember]

Only those whose hearts are fixed on Christ have the ability to understand, for Jesus said,

"The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them" (Matthew 13:11).

It behoves us to seek to understand these mysteries and, not lapse into the Pharisaical attitude that every Christian is going to inherit that kingdom. Scripture is replete with the announcements of a coming kingdom.

Daniel foretold of it:

"until the Ancient of Days came and pronounced judgment in favour of the saints of the Most High, and the time came when they possessed the kingdom" ... "Then the sovereignty, power and greatness of the kingdoms under the whole heaven will be handed over to the saints, the people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey Him." (Daniel 7:22, 27)

Isaiah:

"And the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this." (Isaiah 9:70

John:

"and I saw thrones, and they that sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years." (Revelation 20:4)

The apostles asked Jesus,

"Lord, is it at this time You are restoring the kingdom to Israel?" (Acts 1:6).

That there is a future kingdom is beyond any doubt.

"The kingdom asserts itself on earth in two chief stages; the present, a spiritual, in Christ obtaining His lordship in the hearts of men by their free and saving consent; the other future, when He shall come in power and great glory; but it is one kingdom." [Lang]

DISQUALIFICATION

Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I buffet my body and make it my slave, lest possibly after I have preached to others, I myself should be disqualified. (1 Corinthians 9:26-27)

What was it that the apostle Paul was so intent upon keeping, while acknowledging that it could be lost? His salvation? No, not his eternal life, but rather those "things that accompany salvation" (Hebrews 6:9); his rewards, his crown. Only at the end of his life did Paul express his assurance by stating:

"I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord will award me on that day; and not only to me, but also to all who have loved His appearing." (2 Timothy 4:7-8)

A crown is a symbol of rulership, and as a faithful servant of the gospel, Paul earned his crown and the privilege of ruling and reigning with Christ.

"If we endure, we shall also reign with Him" (2 Timothy 2:12).

A crown, not imputed, but "earned". It is an "award".

"Now to him that worketh is the reward not reckoned of grace, but of debt" (Romans 4:4).

Yet, not the award to every Christian but only those who run the race, keep the faith, finish the course. For, "if we deny Him, He will also deny us" (2 Timothy 2:12).

Just as man is not coerced into redemption by grace, neither is he compelled to obedience and faithfulness by it. The believer’s justification by faith places him in the family of God. Yet, this conversion is by no means a guarantee of future faithfulness, although it is indicative of his ability to now be faithful. He can run the race. And, if he runs according to the rules, he can win. He can win the prize, the crown, the rewards. The believer’s conversion experience simply enters him into the race; a race in which losing is not only a possibility, but is, without a concerted effort on his part, a tragic possibility. We must run the race in such a way as to win. We must, like Paul, "press on toward the goal for the prize of the upward call of God in Christ Jesus" (Philippians 3:14)

THE OUT-RESURRECTION

"That I may know Him, and the power of His resurrection and the fellowship of His suffering, being conformed to His death; in order that I may attain to the resurrection from the dead. Not that I have already obtained it, or have already become perfect, but I press on in order that I may lay hold of that for which I was also laid hold of by Christ Jesus." (Philippians 3:10-12)

That there is a resurrection from the dead is a basic tenet of Christian theology.

"I am the resurrection and the life; he who believes in Me shall live even if he dies, and every one who lives and believes in Me shall never die. Do you believe this?" (John 11:25-26).

But this resurrection, of which Jesus here speaks, is not one to be "attained to", for this is a resurrection already laid hold of by every one who has believed on the Lord Jesus Christ for his/her eternal salvation. For Paul, and for every believer, that is a certainty. That Paul would have any doubts of this resurrection is absurd.

But what is the resurrection to which Paul "pressed on" to attain? It is a repetition of the words of the Lord in Luke 20:35, "they are accounted worthy to attain to that age, and the resurrection from among the dead." Is it possible for a Christian not to attain it? Evidently Paul believed so, and it was this resurrection of which Hudson Taylor wrote, "We wish to place on record our solemn conviction that not all who are Christians or think themselves to be such, will attain to that resurrection of which St. Paul speaks in Philippians 3:11."

Resurrection [anastasis] from out of the dead [ek nekron] was the assurance of every believer (1 Corinthians 15:20-23) *. But, here, Paul is talking about an "out resurrection" [ek-anastasis] from out of the dead [ek-nekron], a resurrection he sought after with a zealous fervor expressed in his words:

[* Resurrection [anastasis] from the dead is the assurance of every believer (Matthew 22:31; Acts17:32; 23:6, 15, 21; 1 Corinthians 15:12-13, 21, 42; Hebrews 6:2). None of the “these” have the prefix "ek" ("out") attached.]

"But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." [Greek, "If (somehow) I may attain to the out-resurrection (ek-anastasis) out from the dead (ek-nekron)."] "Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." (Philippians 3:7-14)

Nowhere else in scripture is our resurrection from the dead viewed as a reward to be achieved.* And nowhere else in scripture is the word "anastasis" [resurrection] used with the prefix "ek" [out of].* The apostle Paul definitely speaks of the "out" resurrection as a prize, and not as a gift.

For Paul, there was some things to be accomplished in his life in order to attain to that resurrection. It was not just "receiving" Christ, it was "being found in Him", it was "knowing Him and the power of His resurrection"; it was "knowing the fellowship of His sufferings"; it was "being conformed to His death". These are the things which Paul counted as his only gain. These things he did in order to attain that "out-resurrection".

OVERCOMERS

In chapters 2 and 3 of the book of Revelation (Revelation 2; 3), there are seven promises "to him that overcometh".

1. To him that overcometh will I give to eat of the tree of life, which is in the paradise of God. (Revelation 2:7)

2. He that overcometh shall not be hurt of the second death. (Revelation 2:11)

3. He that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. (Revelation 2:17)

4. He that overcometh, and keepeth my works unto the end, to him will I give power over the nations; and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. (Revelation 2:26-27)

5. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. (Revelation 3:5)

6. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. (Revelation 3:12)

7. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (Revelation 3:21)

That such glorious promises have been made to Christians, should stir the heart of every believer and cause us to diligently strive to appropriate these promises. Some will contend that all Christians are overcomers:

"For whatever is born of God overcomes the world; and this is the victory that has overcome the world - our faith" (1 John 5:4); and that no conditions are indicated, except our faith.

It is indeed, reprehensible for us to place conditions on God’s promises, when He Himself places none. But it is equally blameworthy and untenable to ignore those conditions where they do exist. A careful examination of the passages will confirm that there are prerequisites to receiving the blessings proffered "to him that overcometh".

1. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of its place, except thou repent. (Revelation 2:5)

2. Fear none of those things which thou shalt suffer: behold the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown if life. (Revelation 2:10)

3. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. (Revelation 2:16)

4. But that which ye have already hold fast till I come. (Revelation 2:25)

5. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. (Revelation 3:2)

6. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. (Revelation 3:11)

7. As many as I love, I rebuke and chasten: be zealous therefore, and repent. (Revelation 3:19)

The Lord Jesus Christ has offered to us, an incredible opportunity to sit with Him on His throne, to have authority over the nations, and to rule them with an iron septre. But, in order to do so, we must respond to the warning "to repent", "to be watchful", "to hold fast" ... "that no man take thy crown."

The church today is basking in the illusion that "being born again" is the ultimate goal of the preaching of the gospel. But a thorough investigation of the ministry of Jesus, and of the apostles, clearly shows that regeneration is simply the prelude to the intimate relationship He desires to have with us. But, it is a relationship we must seek.

Faith in Christ imputes righteousness and son-ship. However, such a position does not foreordain an overcoming earthly pilgrimage. "Peter concluding his ministry, addressed those who had obtained a like precious faith with himself in the righteousness of our God and Saviour Jesus Christ (2 Peter 1:1-11); to whom had been granted the precious and exceeding great promises of God, with the view that they might not only have the life of God (which every believer has immediately upon faith in Christ), but also might become partakers of the divine nature." [Lang]

But in order for this to become fact, we are told to apply diligence to our faith and supply moral excellence, knowledge, self-control, perseverance, godliness, brotherly kindness and love (2 Peter 1:5-7) in order that we may not stumble and forfeit our entrance into that kingdom. And by availing ourselves of His grace, we can attain and increase in these qualities, making certain about His calling and choosing us (2 Peter 1:10) for the crown of righteousness (2 Timothy 4:8).

Some have contended that by Peter’s exhortation to gain "abundant entrance into the kingdom", he is admonishing unbeliever’s to obtain eternal life. But this is easily disproved.

"No true preacher of the gospel would say to unregenerate men, "if ye do these things, you will secure eternal life,’ for that is the "free gift of God" (Romans 6:23), "a righteousness of God apart from the law" (Romans 3:21). But addressing believers, as above noted, and referring to the matter of their calling to glory, Peter distinctly puts the issue upon the ground of works, saying,

"If ye do these things, ye shall never stumble: for thus will entrance into the eternal ['age-lasting'] kingdom of our Lord and Saviour Jesus Christ be abundantly supplied to you." (2 Peter 1:10-11) [Lang]

Believers must apply all diligence to their faith in order to enter the millennial kingdom.

The reformation brought to light the dogma of salvation by grace through faith, not as a result of works (Ephesians 2:8-9) and as a consequence, the encouragement of "works" in the life of a believer has been almost held in disdain by some proponents of that basis tenet of Christianity. And faith is on a sort of sacred aura which demands nothing of us except to simply "rest" in it.

This erroneous attitude towards works is aptly expressed by Robert Govett who stated: "The fear of being led into Romish error has too much kept Christ’s ministers from proclaiming the duty of good works; and from enforcing them with the motives which God has attached to the duty. Put good works as the way of justification, and the means of earning eternal life, and ‘tis deadly doctrine. But speak of them as God’s demand from those already justified, and possessors of eternal life; and there is no danger. Nay, it is necessary that they should be enforced.” [Govett]

THE RESPONSIBILITY OF CHURCH LEADERS

"According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

For other foundation can no man lay than tha is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire." (1 Corinthians 3:10-15)

Those who preach and teach will be held accountable for how they build on the foundation. That foundation, which is Christ, is laid in the great fundamental tenent of justification. But the apostle Paul’s caution, "take heed", is described, not to that foundational truth, about which, all Christians agree, but rather, to the subordinate doctrines of the faith.

James reiterates that warning, "Let not many of you become teachers, knowing that as such we shall incur a stricter judgment" (James 3:1), for if ministers teach others to think wrongly and act wrongly, what will be the magnitude of the consequences of such teaching?

That such a danger exists, is evidenced by the fact that godly, sincere men have arrived at diverse and directly opposing viewpoints, accompanied by their assurance that, "the scriptures are my only source of truth", and that "I have prayerfully labored long and hard in arriving at my doctrinal beliefs". But assertions of diligence and sincerity are no guarantee of truth, for not all doctrines preached by converted and conscientious men are true. And the judgment incurred by those who teach will be based on the inexorable test of the One who searches the heart and mind without prejudice. Then, "the vain arguments by which he sought to justify his doctrine in his own mind and to others, will be dissipated in a moment. Nothing but the Lord’s truth will stand the day of the Lord." [Govett]

Hear and consider the words of one minister of the gospel, who recognized and acknowledged the danger of erroneous teaching.

"Some do not "rightly divide" the word of truth and have taken it for granted, that whatever professors of divinity taught, and your denomination holds, must needs be true. Have we tested, by scripture, the doctrine of which our structure is composed? Or have we received them in the lump, by tradition? Such being the responsibility of those who minister the gospel, how diligently, my fellow ministers, should we scrutinize our doctrine?

The real causes of most, or of all false doctrine, are sinful. The eye of the teacher is not single. He will rather teach what is for his present interests, than that which is well pleasing to God. Some are deterred from examining the Word of God by sloth; some, by fear of censure, are kept back from proclaiming what they see on its pages; some by the perception, that to preach the doctrines there set forth would lead to loss of worldly standing, or of money; some are guided wholly by human authority; neglecting the divine. But are not these, and similar reasons, worthy of rebuke.” [Govett]

A well known radio evangelist recently said, "One of the greatest marks of maturity in the Christian life is the ability to agree to disagree." Such a noble sounding statement is consistent with the instruction of Romans 14, if stated with respect to our diverse preferences concerning issues such as - how often we break bread - whether to use wine or juice at communion - whether or not we use musical instruments. But, apply it to church doctrine, and it is blatantly unscriptural, for it justifies the disunity which the apostle Paul so strongly forbids.

Paul said, "Now I exhort you brethren, by the name of our Lord Jesus Christ, that you all agree, and there be no divisions among you, but you be made complete in the same mind and in the same judgment" (1 Corinthians 1:10).

No such command of scripture is ever given arbitrarily. In the same letter, Paul wrote, "If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment" (1 Corinthians 14 37).

Truth, not tolerance, is the bond of unity. Denominational and non-denominational divisions are expressly forbidden by the word of God and those who perpetuate them should take heed to the Saviour’s warning: "Not every one who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven" (Matthew 7:21).

If it is the Father’s will that there be no divisions among us, dare we suggest, "Let there be divisions among us"?

"Take heed what you build!"

HINDRANCES TO THE TRUTH

To deny the possibility of all Christians being of the same mind and same judgment on doctrinal issues, is to deny the power of enlightenment of the Holy Spirit, and the grace of God, to accomplish in us, what we cannot accomplish in ourselves. All of the exhortations of ministers for us to "love one another", to "trust in God", to "increase in faith" - are but meaningless rhetoric in light of their own refusal to resolve their disagreements and tenaciously cling to their divisive attitudes. Few are willing to admit the possibility of error in their own position. Few are willing to give up a doctrine they have once asserted. Such a confession of previous error, and the profession of an opposite doctrine, requires a rare humility and a willingness to submit to the possibility of loss of repute, and for some, the loss of ministry. But all such things are better than loss before Christ.

I suppose that no truth is more meaningful to us, than that which is sought after, and received in the confines of our private time with the Lord, whether in prayer or in the study of His word. What special meaning we derive when, in response to our prayer for wisdom and understanding, we hear His voice,

"This is the way; walk ye in it" (Isaiah 30:21).

No, not an audible voice, but that undeniable knowledge, emanating from the Holy Spirit, and penetrating to the very depths of our heart and mind and spirit; so that we know that we know.

"But you have an anointing from the Holy One, and all of you know the truth. As for you, the anointing you received from Him remains in you, and you do not need any one to teach you. But as His anointing teaches you about all things and as that anointing is real, not counterfeit - just as it has taught you, remain in Him" (1 John 2:20-27).

God is capable of privately revealing His truth to us.

But, we also recognize that He

"gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers for the equipping of the saints for the work of service, to the building up of the body of Christ" (Ephesians 4:11)

and most of our convictions are going to be based upon the teaching we receive, and our attitude toward the teacher. However, not all who are pastors and teachers in the church today have been given to us by God and, unfortunately, the doctrinal beliefs of most Christians are often founded upon their unquestioning acceptance of the opinions of their pastors and teachers, rather than the objective study of the word of God.

In the early church years, when disputes arose, they would

"go up to Jerusalem to the apostles and elders concerning the issue" (Acts 15:2).

But, since we have no such council in Jerusalem today, what are we to do when disputes arise? Which of the countless number of theological boards and councils that exist in the church today will be able to settle the dispute to the satisfaction of all? Do not the debates seem more intent upon dogmatically defending their own position, rather than seeking the oneness of mind and judgment which Christ commanded. And though none would, claim infallibility, do not all express an attitude of inerrance in their particular theological positions - again, with their assurance that the bible is their only source of truth - and that they having arrived at that position, only after having prayerfully studied the subject in question.

"But, some will argue, are these not sufficient criteria to determine whether or not we have arrived at truth?" To which we would answer, "No, they are not." For one need only to observe that men reach diametrically opposing viewpoints, while making identical declarations of sincerity and diligence.

It is not this outward expression of sincerity and diligence which is evidence of truth,

"For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart" (1 Samuel 16:7).

It is with the inner desire of a heart yielded to the Lord that a man/woman must seek God’s truth:

"And ye shall seek Me, and find Me, when ye shall search for Me with all your heart" (Jeremiah 29:13).

Who, but one with a heart for the truth, can say: "It matters not that I should find my convictions to be in error and have to change them. It matters only that I may know God’s truth and resolve to seek to follow Him with all of my heart and with all of my soul".

But all too often, the quest is not to seek the Lord and His truth, but rather, to seek the interests of "my ministry", "my church", "my denomination"; even to the denial of the witness of the Holy Spirit to that truth.

Augustine said: "For I suppose no man who understands what is written, and believes it to be communicated by the supreme and true God through holy men, refuses to yield and consent to these declarations, whether he orally confesses his consent, or is from some evil influence ashamed or afraid to do so; or even, with an opinionativeness closely resembling madness, makes strenuous efforts to defend what he knows and believes to be false against what he knows and believes to be true.”

“Strong words, to be sure. But is it anything less than madness which would compel a minister of the word of God to wilfully deny the indisputable conviction of the Holy Spirit, and knowingly continue in error or doubt. The cost of change can be high to one who raises questions about the validity of his denomination’s doctrine. To those who secretly and anxiously weigh that cost before they would objectively consider and investigate the validity of opposing viewpoints, have no problem conjuring up scriptural "proof" with which to refute them. But no faulty "proof" will sustain them in their Lord’s presence. And, how much greater loss - that of losing their crown and the privilege of ruling and reigning with Christ. Instead of receiving that blessed benediction, 'Well done, thou good and faithful servant', they shall shrink back in shame".

Let us pay careful attention to the exhortation,

"Behold, I come quickly: hold that fast which thou hast, that no man take thy crown" (Revelation 3:11).

Do we need some lengthy theological discourse to explain what the Lord has said so clearly? He is coming again to rule and reign on this earth for 1,000 years. For those who would rule and reign with Him, there is a crown to be won. But that crown can be lost! There is something to which we must hold fast, in order that it may not be lost.

"It was Philip Mauro who many years ago said, ‘We greatly fear the consequences of the tendency observable in certain quarters to treat the millennial kingdom of the Son as a thing of little interest to the saints of God." The coming reign of Christ is the climatic event of the ages pertaining to man in relation to this present earth. All Scripture, after some fashion, moves toward this event; and to ignore this fact can only prove detrimental to any sound method of Biblical study." [Chitwood]

There remains, an obvious and legitimate question to be addressed. Do we consider ourselves, or the men we quote, any less susceptible to error? By no means. And what we present here is offered for your consideration with the acknowledgment of such a possibility, and with a resolve to earnestly consider any scriptural rebuttal. But, we too wish to go on record as being in agreement with the statement of Hudson Taylor, with which we began this writing, "that not all who are Christians or think themselves to be such, will attain to that resurrection of which St. Paul speaks in Philippians 3:12".

It is little wonder that this doctrine hasn’t gained popular acceptance in the church. We don’t like to hear that we are expected to "run a race" - that we are "to buffet our body and make it our slave" - that we may be "weeping and gnashing our teeth" outside of the wedding feast - that we could miss out on the first resurrection - that we could miss out on the millennial kingdom - that only "through much tribulation" shall we enter it.

We would much rather hear - that we shall all be in the kingdom - all will have a part in the first resurrection - all will have a crown - all will rule and reign with Christ - and that there is no after-death consequences to a careless Christian life. The apostle Paul warned,

"For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves, teachers in accordance to their own desires; and will turn away their ears from the truth and will turn aside to myths." (2 Timothy 4:3-4)

Unfortunately, we have become the lethargic "Laodicean" church which says :

"I am rich, and have become wealthy, and have need of nothing", but God says, "You do not know that you are poor and blind and naked" (Revelation 3:17).

Let us be warned, and heed what the Lord is saying to us:

"I advise you to buy from Me gold refined by fire, that you may become rich, and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye-salve to anoint your eyes, that you may see." (Revelation 3:18).

It is our sincere hope and prayer, that having read and considered what we have expressed here, your heart will be stirred to greater obedience and service to the Lord Jesus Christ, and you will one day attain the crown of righteousness reserved for those who have loved His appearing.

"And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible." (1 Corinthians 9:2)

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[A Layman’s Perspective is a publication of the e.m. Group. For additional information write: Charles Miller or Charles Vanesse P.O. Box 3554, Lawrence, KS. 66047.]

http://www.themillennialkingdom.org.uk/TheLaymansPerspective.htm

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Fill the Waterpots!

To Be Filled with ONE THING ALONE

By Arlen L. Chitwood of Lamp Broadcast

“And there were set there six waterpots of stone…
Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim” (John 2:6-7 [6a]).

The preceding quoted verses are taken from the first of eight signs in John’s gospel. The complete sign (John 2:1-11) has to do with that future time following Israel’s national repentance, salvation, and restoration to their land when God again takes Israel as His wife (an adulterous, divorced wife restored).

This sign points to events which will occur on the third day through one means of reckoning time (John 2:1), or on the seventh day through another means (John 1:29, 35, 43; 2:1). Both culminate at the same time — that time to which the sign of the Sabbath points (Exodus 31:13-17), seen in the initial, foundational structure in Genesis 1:1-2:3, upon which the whole of Scripture rests. Both culminate at the end of Man’s Day, in the Lord’s Day, at the end of 6,000 years, in the seventh 1,000-year period, in the Messianic Era.

This takes matters to the time not only following Christ’s return at the end of the Tribulation but following that time when a repentant and converted Israel will have been regathered from the nations and restored to her land. At this time, Gentile world power will come against Israel, be destroyed, and complete all the judgments of the seven-sealed scroll (Ezekiel 37; 38; 39).

(For additional information on the preceding, refer to Chs. VIII, IX — “The Seven Sealed Scroll,” “Redemption, Marriage, Regality” — in the author’s book, The Time of the End BOOK in this site.

As well, for information on the overall sign in relation to the redemption of the inheritance in John 2:1-11, refer to Ch. VI — “The Wedding Festivities” — in the author’s book, Bible One - The Wedding Festivities, Signs in John's Gospel, Ch. 6.)

The material in this pamphlet though is not about the overall nature of this first sign in John’s gospel. Rather, it is about a vital teaching drawn from a statement in the sign: “Fill the waterpots with water.”

Then note something and note it well! The preceding is WHAT the servants were to do. On their part, nothing preceded and nothing followed. They were simply to FILL THE WATERPOTS WITH ”WATER,” and that was ALL they were to do.

And this wine was not just any wine. It was “the good wine,” which had been “kept…until now” (John 2:10).

(For differences in wine which could have, can, and will be made during these three different periods of time, refer to Ch. IX, “The Days of Noah,” in the author’s book, Prophecy on Mount Olivet, Bible One - The Days of Noah, Prophecy on Mount Olivet, Ch. 9; refer also to Ch. VI, “The Wedding Festivities,” in the author’s book, Bible One - The Wedding Festivities, Signs in John's Gospel, Ch. 6.)

Water

“Water” is used in Scripture referencing cleansing, pointing, for example, to great spiritual truths seen in the Levitical priesthood in the camp of Israel (bathing of the priests, the brazen laver in the courtyard of the Tabernacle [Exodus 29:4; 30:17-21; 40:12]) and in Christ’s present ministry in the heavenly sanctuary, as depicted by “water” in John 13:2-17. And, correspondingly, Christ’s present high priestly ministry is in view through that seen in the way John opens his first epistle (John 1:1-2:2).

“Water” is also used in a metaphorical respect referring to the Word.

Note Ephesians 5:25-27 in this respect (cf. Titus 3:5):

“Husbands, love your wives, even as Christ also loved the Church, and gave himself for it;
That he might sanctify and cleanse it with the washing of water by the Word,
That he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.”

Thus, the earthen vessels into which the Water, the Word, was/is to be placed can only symbolize man, into which that symbolized by the Water is to be placed.

And it is not just any man which would be in view. Saved man alone can be in view, for only saved man has a saved human spirit into which the Word can be placed, can be received. That which is spiritual (the Word) simply cannot be placed/received into that which has no connection with spiritual matters, particularly as seen in the text — the earthen vessels filled “up to the brim.”

One (saved man) is completely incompatible with the other (unsaved man). One is living, the other is dead (spiritually). An individual must pass “from death unto life” (John 5:24; Ephesians 2:1, 5) before that seen in the symbolism of John 2:6-7 can occur in his life. Until then, everything is foreign and foolishness to such an individual (I Corinthians 2:9-14).

It is not the Word plus something, it is THE WORD ALONE!

Thus, if one wants to feed the spiritual man, it MUST be done by an intake of that which is itself spiritual — the God-breathed Word, given through the instrumentality of the Spirit.

Or, on the other hand, if an individual wants to feed the natural, anything other than the Word will suffice.

“To the law and to the testimony; if they speak not according to this Word, it is because there is no light in them.”

And the reason that they can’t do this, leaving them an easy prey for the cults and about anything else that comes along, is because individuals whom God has placed in charge of the flock throughout the dispensation have, over the years, particularly during the latter years, not followed the command in II Timothy 4:2:

“Preach the Word…”

The waterpots have, over the years, been filled with something other than Water.

Those to whom the flock was entrusted in time past have “sown the wind,” with Christian leadership today, in many instances, negatively affected and following suit.

And Christians in the world today, near the end of the present dispensation, are reaping the end result. They are reaping the only thing which could be reaped, “the whirlwind” (Hosea 8:7).

Wine

But, let’s look at the other side of the matter in order to complete the picture of that seen in Jesus’ actions at the wedding in Cana of Galilee.

Once Jesus’ instructions had been carried out, once the waterpots had been filled with Water, He then changed the Water to Wine. And, again, not just any Wine, but “the best Wine.”

Now, note a few things and note them well!

THE ONE AND ONLY THING which the servants at the wedding were instructed to do was “fill the waterpots with Water.” And that was it! That was all! They were not to go beyond this point!

Moving beyond that point is to be left entirely in the Lord’s hands, as the Spirit takes the proclaimed Word and effects results, changes the Water to Wine.

And it has to be THE WORD ALONE which is to be proclaimed, not the Word plus something, or something other than the Word.

The Spirit simply DOES NOT and CANNOT use that which is not Water, which is not the Word, to bring about changes. He DOES NOT/CANNOT use that which is non-living to deal with that which is living.

The Spirit uses THE LIVING WORD ALONE to deal with individuals, either effecting life or nourishing and sustaining a life which has already been effected.

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Sons rule the earth today (“angels” — sons because of creation), but God is about to remove the present order of sons and give the kingdom to a new order of Sons — three firstborn Sons — from the human realm:
Those forming the nation of Israel, presently God’s firstborn but disobedient son.
Those forming the Church, following the adoption into a firstborn status.
And Christ, God’s only begotten firstborn Son.

God’s Firstborn Sons BOOK

A Study About Sons, Firstborn Sons, Adoption and Inheritance

By Arlen L. Chitwood of Lamp Broadcast

Contents:

Book Cover

Foreword

Ch. 1 Christ

Ch. 2 Israel

Ch. 3 The Church

Appx. Adoption, Redemption of the Body

Book Cover

God presently has two firstborn Sons — Christ (Hebrews 1:6) and Israel (Exodus 4:22-23). Christ is God’s firstborn Son through procreation (John 3:16), and Israel is God’s firstborn son through adoption (Romans 9:4). And God is about to bring into existence a third firstborn son through adoption — the Church (Romans 8:14-15, 19, 23).

“Sonship” implies rulership. Only “sons” hold regal positions in God’s kingdom — past, present, or future. That’s the way God established matters in the beginning, and that which God has established in this respect never changes.

Angels alone (sons of God because of creation) have ruled throughout God’s kingdom in time past (both over this earth and elsewhere in the universe). But, with man’s creation — an entirely new order in the universe, an individual created in God’s image, after His likeness — a change in the order of rulers within God’s government was made known. Man was created for regal purposes (Genesis 1:26-28); and, though sin subsequently entered, resulting in a ruined creation (Genesis 3:1ff), God did not and will not change His mind concerning the reason He brought man into existence (Romans 11:29).

The whole of man’s salvation has this high end in view, whether salvation past (the spiritual birth, presently possessed by all Christians) or salvation present and future (the saving of the soul, not presently possessed by Christians but awaiting realization). Man has been, is being, and is about to be saved for a revealed regal purpose.

A new order of “sons” is about to be brought forth (Romans 8:19; cf. Hebrews 2:5). And only then will God’s purpose for man’s creation (in the beginning) and His reason for man’s subsequent salvation (following his ruin) be realized.

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Foreword

When referring to firstborn sons in the human realm, only one son can be in view through the natural process of procreation. But, in the divine realm, the whole of the matter is seen from a different perspective.

Though God possesses only one firstborn Son through procreation (Jesus), as in the human realm (cf. John 3:16; Hebrews 1:6), He can possess other firstborn sons through adoption (i.e., God taking a son and adopting that son into a firstborn status).

And this is exactly what God has done with one son and will do yet future with another son.

The nation of Israel is God’s son because of creation (Isaiah 43:1, 7), and this nation is God’s firstborn son because of a subsequent adoption (Romans 9:4):

Thus says the Lord: Israel is My son [because of creation], My firstborn [because of a subsequent adoption]. (Exodus 4:22b)

Then God is about to bring another firstborn son into existence. God, through His Spirit, is presently leading Christians from immaturity to maturity through what is seen in Hebrews 12:5-8 as “child-training” (the Greek word, used in both noun and verb forms in this passage, is from a form of a word referring to a young child — thus, the translation, “child-training”). And this word, contextually, has to do with “instruction” or “teaching,” which is the manner in which the translators of the KJV, NASB95, and NIV translated the word in a similar context in 2 Timothy 3:16.

And those Christians who allow “child-training” (or “instruction,” “teaching”) are referred to in a present sense as sons, something possible because of a prior creation (2 Corinthians 5:17; cf. Ephesians 2:10).

Then, the present child-training of sons is with a view to adoption yet future, in order that these sons (through this future adoption) might be placed in the position of firstborn sons, allowing them to exercise the rights of the firstborn (Hebrews 12:16-17, 23).

And the preceding is with a view to God, in that day, having three firstborn Sons (Christ, Israel, and the Church) to occupy positions of power and authority in His kingdom.

Only Sons can rule in God’s kingdom. And, within the human realm, only firstborn Sons can rule.

Those forming the nation of Israel, presently God’s firstborn son but also a disobedient son, will, following the nation being brought to the place of repentance, occupy positions of power and authority over the nations from the earthly land covenanted to Abraham, Isaac, and Jacob.

Those forming the Church, following the adoption into a firstborn status (as seen in Hebrews 12:23), will occupy positions of power and authority over the nations from a heavenly sphere, that heavenly sphere presently occupied by Satan and his angels.

And Christ, God’s only begotten firstborn Son, will rule the nations from both spheres of the kingdom. He will rule from David’s throne in the midst of His people, Israel (God’s firstborn son), on the earth; and He will rule from His own throne with His co-heirs (God’s firstborn son) in the heavens.

The whole of Scripture moves in this direction, beginning in the book of Genesis and ending in the book of Revelation. And that is what this book, God’s Firstborn Sons BOOK, is about.

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Chapter One

Christ

God, who at various times and in various ways spoke in time past to the fathers by the prophets,

has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds;

who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high,

having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.

For to which of the angels did He ever say: “You are My Son, Today I have begotten You”? And again: “I will be to Him a Father, And He shall be to Me a Son”?

But when He again brings [lit., “And when He shall again bring in”] the firstborn into the world [“the inhabited world”], He says: “Let all the angels of God worship Him.” (Hebrews 1:1-6)

God has many “sons.” Angels, because of their special and individual creation, are viewed as “sons of God” (Genesis 6:4; Job 1:6; 2:1; 38:7). The first man, the first Adam, for the same reason as seen in the angelic realm — a special and individual creation — was also viewed as God’s “son” (Luke 3:38b). Adam’s descendants though, following the fall, were not viewed in this same manner. Rather, they were viewed as sons of Adam, or sons of his progeny. They were revealed to be sons of a fallen individual, or sons of his descendants (cf. Genesis 5:3ff; 11:10ff; Luke 3:23-38).

(The word “son” only appears once in the Greek text throughout the genealogy in Luke 3:23-38 — at the very beginning, in Luke 3:23a [“the son of Joseph”]. The structure of the Greek text though [a list of articular genitives, beginning in Luke 3:23b] necessitates that the thought of son, though not shown in each succeeding generation, be continued from its introductory usage and understood throughout the genealogy. This is why translators have shown the word in italics in each generation, following its introductory usage, all the way back to Adam, “the son of God.”)

In the divine realm, the one created (whether an angel or a man) is viewed as a “son.” In the human realm, the one begotten is viewed as a “son.” In the former realm, “sons of God” are in view; in the latter realm, “sons of a fallen creature” are in view.

Within God’s economy, “sonship” is inseparably connected with regality, in both the angelic and the human realms. Angels, “sons of God,” were created to have a part in God’s government of the universe. And man, a “son of God,” was created for exactly the same purpose — to first replace the incumbent ruler of this earth (Satan, a disqualified ruler), and then to subsequently occupy regal positions beyond the earth, in God’s universal kingdom. “Sonship,” in this respect, implies rulership.

But “sonship” among Adam’s descendants following the fall is another matter, which cannot be connected with regality in this same respect. Descendants of Adam, following the fall, could no longer be looked upon as “sons of God.” Rather, they could only be looked upon as sons of a fallen individual, possessing the same fallen nature as their father (cf. Genesis 5:3ff).

Thus, following man’s fall, redemption became necessary if man was to ever realize the purpose for his prior creation. This was something that God brought to pass immediately following man’s sin, something involving death and shed blood. And once God had established matters in this respect, no change could ever occur. Redemption at any subsequent point in Scripture would always be the same — that brought to pass on the basis of death and shed blood.

But redemption itself has nothing to do with “sonship.” Adam, as Satan, was a “son of God” before his fall; and he remained a “son of God” following the fall. Adam’s fall wrought no change in his position as God’s son (though he was no longer in a position to exercise that which is portended by sonship — regality).

And, relative to Adam’s descendants, who are not “sons of God,” the converse of matters pertaining to redemption and sonship are equally true. The redemption of Adam’s descendants does not restore the sonship standing possessed by Adam. One (redemption, or even the fall itself, necessitating redemption) has nothing to do with the other (with sonship).

“Sonship” results from creation alone, not redemption. This was something originally established in the angelic realm and then subsequently seen in the human realm in Genesis chapters one and two. And, as the established means for “redemption” never changes throughout Scripture, the established means for bringing into existence “a son of God” never changes throughout Scripture as well.

Thus, in order for God to place Adam’s progeny back into the position for which man was created — to rule and to reign — fallen man must not only be redeemed but creation must again be involved, for only sons of God can rule in God’s kingdom.

That is to say, God must not only redeem fallen man but He must also perform a special creation of a nature that would place man back in the position of “God’s son.” Apart from this dual act, man would forever be estranged from the reason God brought him into existence.

Then, because of the rights of primogeniture (rights of the firstborn) that God established in the human realm (seen in the position that Christ holds as God’s Son — that of Firstborn, through being begotten by the Father), the one to hold the scepter must be more than just God’s son to realize these established rights. He, as Christ, must be a firstborn Son of God. And God accomplished/will accomplish this through the process of adoption (Greek: huiothesia, “son-placing”). Adoption in Scripture is connected with sons, not with children. The process has to do with taking one who is already a son (because of creation) and placing that son in a firstborn status (through adoption).

Viewing the entire matter from the beginning, man is saved via the birth from above. The Spirit breathes life into the one having no life, on the basis of death and shed blood, allowing man to pass “from death to life” (John 5:24; Ephesians 2:1). This has been God’s only means of salvation for fallen man since the matter was introduced in the opening three chapters of Genesis.

Only then do matters having to do with sonship, or a subsequent firstborn status within sonship, enter into the matter. Creation must be involved in the former and adoption in the latter. And neither creation nor adoption enters into matters surrounding the birth from above. Both are always subsequent to the birth from above.

Creation during the past dispensation had to do with Jacob and his descendants through his twelve sons, for God took Jacob and performed a special creative act — one which, as the Adamic creation preceding the fall, had to do with the physical man and could be passed on from father to son (Isaiah 43:1-10).

Creation during the present dispensation has to do with an individual’s positional standing “in Christ.” God takes an individual who has been born from above and places him “in Christ,” resulting in an entirely new creation (2 Corinthians 5:17) — something that occurs at the time of the birth from above, though subsequent to this birth. And because this has to do with the spiritual man rather than the physical, these things cannot be passed on from father to son. Rather, an individual has to himself believe and experience these things personally.

And adoption then follows these two creative acts. Israel has already been adopted and is presently God’s firstborn son (Exodus 4:22-23). The adoption of Christians though is future (cf. Romans 8:15, 23; Galatians 4:5; Ephesians 1:5).

Thus, because of “creation,” Christians can presently be viewed as sons (cf. Romans 8:14; Galatians 3:26; 4:6-7; Hebrews 12:5-8 [the Greek word huios, “son,” is used in these passages); but, because the “adoption” is still future, Christians cannot presently be viewed as firstborn sons.

(The preceding briefly introduces this three-part series on “God’s Firstborn Sons,” showing the why and necessity of sonship and adoption with respect to regality. As previously shown, God presently has two firstborn Sons [Christ and Israel] and will one day have a third firstborn son [the Church, following the adoption]. And only when God’s third firstborn son has been brought into existence can man realize the regal purpose for his creation revealed at the beginning, in Genesis 1:26-28.

Both “creation” with respect to sonship and “adoption” with respect to a firstborn standing, in relation to both Israel and Christians, will be dealt with more fully in chapters 2, 3. The remainder of this chapter, chapter 1, will deal with God’s Son from eternity, the One possessing a standing as Firstborn, through birth, providing Him with the rights of primogeniture within the human realm in relation to His position as the second Man, the last Adam.)

God’s Son from Eternity

There has never been a time when Christ was not God’s Son. He has been God’s Son from eternity, always co-existing and being co-equal with the Father.

But, though there has never been a time when the Son did not exist and occupy the position of God’s Son, being co-equal with the Father, there has been a time when the Son did not occupy the position of Firstborn in the human realm. God, at a point in time, took His Son and, through birth, placed Him in the position of Firstborn (God’s “only begotten Son”) — a necessary position for His Son to realize the rights of primogeniture as the second Man, the last Adam.

Thus, when dealing with the incarnation, far more is involved than Christ becoming a Man in order to redeem fallen man. Salvation that fallen man possesses today is only the beginning of the matter. Salvation is for a revealed purpose, which has to do with man ultimately being placed back in the position for which he was created. In this respect, the reason for the incarnation covers the whole panorama of the matter — from the new birth to the adoption of sons.

Note what Jesus told Pilate in John 18:37 in response to the question, “Are You a king then? [lit., ‘So you are a King!’ (a statement, or a statement in the form of a question, worded in the Greek text in a manner expecting a ‘Yes’ response)].” And Jesus responded in complete keeping with that which Pilate had stated. Rather than as in the KJV — “Thou sayest that I am a king…” — the translation should be more along the lines of “Yes! You say truly that I am a King” (Ref. Weymouth). Jesus then went on to say, “For this cause I was born, and for this cause I have come into the world…”

Christ was born King (Matthew 2:2), but He came into the world for purposes surrounding the complete panorama of redemption. The incarnation was for purposes foreshadowed by God’s work throughout the six days in Genesis chapter one, and the incarnation has its fulfillment in that foreshadowed by God’s rest on the seventh day in Genesis chapter two.

Then there will be a further fulfillment beyond that in the eternal ages beyond the seventh day of rest, which Scripture deals with only sparingly. Man in that day beyond the Messianic Era will exercise power of a universal nature, for this power will emanate from “the throne of God and of the Lamb” (Revelation 22:1, 3), a throne from which universal rule will emanate.

At the time Jesus appeared before Pilate, shortly after the interchange with Pilate relative to His Kingship, the Jews accused Christ of making Himself “the Son of God” (John 19:7b; cf. 2 Samuel 7:12-14). This resulted in Pilate becoming even “more afraid” (John 19:8), for he apparently knew, in complete keeping with his previous conversation with Jesus, the implications involved if Christ were truly God’s Son.

As previously shown, “sonship” implies rulership; and this is clearly seen in the Jewish religious leaders’ next accusation, which immediately followed their statement relative to Christ’s claim to be God’s Son: “Whoever makes himself a king [i.e., a statement in complete keeping with their previous accusation — Christ had ‘made Himself the Son of God’ (John 19:7)] speaks against Caesar” (John 19:12b).

The picture is similar to that seen in Exodus 4:22-23. God had instructed Moses to tell Pharaoh, “Israel is My son, My firstborn.” And Pharaoh was expected to understand from Moses’ statement that God recognized this lowly nation of slaves (the Israelites) in subjection to the most powerful Gentile nation of that day (the Egyptians) as His firstborn son, the nation in possession of the rights of primogeniture, the nation which God recognized as possessing the right to hold the scepter.

In John 18; 19, God’s firstborn Son, Christ, stood before Pilate and was falsely accused by God’s firstborn son, Israel; and Pilate himself became increasingly afraid surrounding the entire matter. The fear that Pilate exhibited, as seen in the text, could only have been a mild description of how Pilate would possibly have responded had he known the full scope and implications of that which was transpiring on that day, for he was using his power to subjugate one son and to ultimately condemn the other Son. And both of the Sons being mistreated that day were the Ones possessing the right to hold the scepter, not Pilate.

The Heir of All Things

The book of Hebrews opens by introducing Christ as the One whom God has placed at the center of all things in the outworking of His plans and purposes. God spoke “in time past to the fathers by the prophets,” but, “in these last days,” God has spoken “to us by His Son.” In both instances, God is the One doing the speaking. In the former instance, God spoke in the person of the prophets; in the latter instance, God has spoken in the person of His Son (Hebrews 1:1-2a).

The record then continues with references to the Son, not to the prophets. The Son is the One whom the Father “has appointed Heir of all things”; and the Son is the One through whom the Father “made the worlds [lit., ‘made the ages’]” (Hebrews 1:1-2b). The Father designed the ages around the person and work of the One whom He “has appointed Heir of all things,” with the outworking of that seen in the Son’s heirship occurring within the framework of these designed ages.

Reference is then made to Christ’s person, His finished work at Calvary, His ascension to the Father’s right hand, and His position relative to the angels following His ascension (which was different than His position before His ascension [cf. Hebrews 2:7, 9]). Then the thought immediately moves back to the subject previously introduced — Christ as the “appointed Heir of all things” (Hebrews 2:3-4). And this second statement surrounding Christ’s heirship is used to introduce seven Messianic quotations from the Old Testament (Hebrews 2:5-13).

The way in which the book opens introduces the subject matter in the book — something seen in the structure of all the books in Scripture, along with Scripture as a whole in the opening verses of Genesis (Genesis 1:1-2:3). The subject matter in Hebrews, shown through the manner in which the book is introduced, is about that coming day when God’s appointed “Heir of all things” holds the scepter and rules the earth with “a rod of iron” (cf. Psalm 2:9; Revelation 2:26-27).

Through the arrangement of these seven Messianic quotations (a number showing the completion of that which is in view), “heirship” is immediately connected not only with sonship but with a firstborn status as well. It is God’s Firstborn Son, the appointed “Heir of all things,” whom the Father will one day “again bring into” the inhabited world (Hebrews 2:5-6).

These seven Messianic quotations are introduced in verse five and begin with a quotation from Psalm 2:7:

You are My Son, Today I have begotten You.

This verse is quoted three times in the New Testament — once in Acts 13:33 and twice in Hebrews 1:5; 5:5. And in all three passages, as in Psalm 2:7, the verse is used in Messianic settings.

The reference in each of the four appearances of the verse is to the Father begetting the Son at the time of the incarnation. This was an absolute necessity if the Son was to be God’s Firstborn, allowing the Son to hold the scepter as the Father’s appointed “Heir of all things.”

Note how all of this is set forth in the Psalm chapter two. Though a present application to Psalm 2:1-3 is made in Acts 4:25ff, the reference in these verses is more specifically to events at the end of Man’s Day, progressing into the Messianic Era.

The Gentile nations are seen at this time in “rage” and imagining “a vain thing.” They are seen allied “together, against the Lord, and against His Anointed” (Psalm 2:1-2). And in their alliance, they are seen saying, “Let us break their chains…and throw off their fetters [the restraining and authorative power of the Father and Son in Psalm 2:2]” (Psalm 2:3 NIV).

This is a picture of Gentile world power in a day not far removed from the present day. The Gentile nations at that time will be as “the sea” in Jonah, raging; they will imagine that which will not be possible — to continue holding the scepter under the present world ruler, Satan (cf. Daniel 10:13-20; Revelation 13:2); and, under Satan’s leadership, they will counsel together concerning how they can stay God’s hand and prevent the fulfillment of that foretold by the prophets centuries before this time.

But all will be in vain. The One seated in the heavens will laugh, He will scoff at the puny efforts of the Gentile powers, and He will then speak to them in His anger and wrath (Psalm 2:4-5).

This will be followed by that seen in the continuing text of Psalm chapter two:

Yet I have set My King on My holy hill [or, ‘mountain’ (Hebrew: har)] of Zion.

I will declare the decree: The LORD has said to Me, “You are My Son, today I have begotten You.

Ask of Me, and I will give You the nations [Gentiles] for Your inheritance, and the ends of the earth for Your possession.

You shall break them with a rod of iron; You shall dash them to pieces like a potter’s vessel” (Psalm 2:6-9)

The Gentile nations under Satan, in the end time, will be unable to do any more than Satan found that he could do when he sought to exalt his throne at a time in the distant past (Isaiah 14:12-17; cf. Ezekiel 28:14-19). Satan’s prior efforts proved utterly futile, resulting in God’s wrath; and exactly the same thing will result from the actions of the Gentile nations at the end of Man’s Day.

Satan, seeking to exalt his throne, found himself disqualified to continue holding his appointed position, and his kingdom was reduced to a ruin (Genesis 1:2a). And, at a time yet future, with the Times of the Gentiles brought to an end, the Gentile nations will find themselves no longer qualified to hold their appointed positions. At that time, their power and kingdom will be reduced to a ruin (Daniel 2:34-35, 44-45; Joel 3:9-21; Revelation 19:11-21; cf. Isaiah 2:1-5).

Now, note the context on either side of Psalm 2:7. Immediately before (Psalm 2:6), God is seen placing His King on the holy mountain called Zion; and immediately after (Psalm 2:8-9), God is seen referring to the King’s inheritance and possession. But the thought of the Father begetting the Son between these two Messianic statements is a reference to an event occurring over 2,000 years in the past, allowing God’s Son to become His Firstborn, making these events possible.

In one frame of reference, God is saying in Psalm 2:7, “You are my Son; today [i.e., for this day, to allow this day to be brought to pass] I have begotten you [at a time in the past, making You more than My Son, making You My Firstborn Son].”

And this would be borne out by the structure of the Greek text in Acts 13:33; Hebrews 1:5; 5:5. In each verse, the word “begotten” appears in the perfect tense, pointing to action completed in past time, with the results of that action continuing into the present and existing in a finished state.

In Acts 13:33, it is an action that precedes Christ’s resurrection, anticipating that day when Christ comes into possession of “the sure mercies [lit., ‘the holy things’] of David [which are regal]” (Acts 13:33-34). In Hebrews 1:5, it is an action set at the beginning of seven Messianic quotations from the Old Testament. And in Hebrews 5:5, it is an action anticipating Christ one day exercising the Melchizedek priesthood — as the Great King-Priest in Jerusalem (Hebrews 5:5-10; cf. Psalm 110:1-4).

This is that which Scripture reveals concerning God’s Firstborn Son, Jesus, the One who, in a coming day, will bring to pass that which continually eludes man today — effecting peace in the troubled Middle East, a peace that can only follow that seen in Psalm 2:1-5.

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Chapter Two

Israel

Then you shall say to Pharaoh, “Thus says the LORD: “Israel is My son, My firstborn.

So I say to you let My son go that he may serve Me. But if you refuse to let him go, indeed I will kill your son, your firstborn.” (Exodus 4:22-23)

But now thus says the LORD, who created you, O Jacob, and He who formed you, O Israel: “Fear not, for I have redeemed you; I have called you by your name; you are Mine.” (Isaiah 43:1)

who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises. (Romans 9:4)

The nation of Israel is God’s “son” because of creation. God performed a special creative act in the person of Jacob (Isaiah 43:1); and, as a result, not only Jacob, but his descendants through his twelve sons — forming the nation of Israel — are viewed in Scripture as God’s “son.”

Then, the nation of Israel is more than just God’s “son.” This nation, because of a subsequent adoption, is God’s firstborn son. That is, God, at a time following His creative activity surrounding Jacob and a nation emanating from his loins, adopted this nation, placing the nation of Israel in the position of His firstborn son (Exodus 4:22-23).

Note Isaiah 43:5-7 relative to both creation and sonship:

Fear not, for I am with you; I will bring your descendants [the descendants of Jacob in Isaiah 43:1] from the east, and gather you from the west;

I will say to the north, “Give them up!” And to the south, “Do not keep them back!” Bring My sons from afar and My daughters from the ends of the earth —

Everyone who is called by My name, whom I have created for My glory; I have formed him, yes, I have made him.”

The reference is to a future re-gathering of the Israelites from a worldwide dispersion. The Israelites, in connection with creation mentioned in verses one and seven, are referred to as God’s “sons,” with “daughters” used contextually within this same thought — i.e., within the thought of creation resulting in “sonship.”

(With respect to both males and females viewed in relation to sonship, the nation as a whole is almost always spoken of in the sense of a son, or in the sense of sons when referring to individuals comprising the nation [which would include both males and females].

For example, the expression used in verses such as Exodus 1:1, 7-9 or Acts 5:21; 7:23, 37 to describe all those comprising the nation [both males and females] is “the sons of Israel” [NASB95 (The Hebrew word translated “sons” in Exodus 1:1, 7-9 and other similar Old Testament passages is ben, and the Greek word translated “sons” in Acts 5:21; 7:23, 37 and other similar New Testament passages is huios. These respectively are the Hebrew and Greek words for “son,” and both should be so understood and translated)].

Thus, the use of “daughters” in connection with “sons” in a verse such as Isaiah 43:6 must be understood in the preceding respect. It must be understood in a similar respect to the way God’s wife [Israel] is also viewed — as God’s son. And the same would hold true relative to how Christ’s wife is to be viewed yet future. His wife [to be comprised of Christians] will also be viewed the same way Israel, the wife of Jehovah, is presently viewed — as God’s son.

The way in which the government in God’s kingdom was originally established, only sons could rule. Then, in relation to man and the earth, two things are seen in this respect: only firstborn sons can rule; and there has to be a husband-wife relationship within this rule, with the wife, of necessity, also being a firstborn son.)

Isaiah 43:7 clearly states that every descendant of Jacob is himself a special creation, as Jacob is seen as a special creation back in verse one). Whether this is understood as a passing on of the sonship status through birth, or as God stepping in at the time of birth and performing an individual, creative act, is immaterial. The fact remains that, because of creation, Jacob is seen as a son of God; and, through procreation, all of his descendants are seen in Scripture individually as sons of God, with the nation as a whole seen collectively as God’s son (Exodus 4:22-23).

This entire thought of creation and sonship, followed by adoption, is what separates and sets apart both the Jewish people individually and the nation of Israel as a whole from all the Gentiles (individually, or nationally). Scripture makes a sharp distinction between Israel on the one hand and the Gentile nations on the other. The Jewish people comprise a separate and distinct nation that is not to be “reckoned among the nations” — the Gentile nations (cf. Numbers 23:9; Deuteronomy 7:6; Amos 3:1-2).

The Government of the Earth

In keeping with this same line of biblical teaching as it pertains to regality, Satan — positioned by God as the earth’s ruler in the beginning (Ezekiel 28:14) — has ruled the earth, uninterrupted, since that time. And Satan’s rule has always been under God, though a rebel ruler under God following his fall.

Throughout Man’s Day, Satan has carried out this rule through the nations. And he accomplishes this rule through a complete gradation of powers and authorities within his kingdom — i.e., through angelic rulers (fallen angels), to whom power and authority has been delegated.

Particular angels have been placed over particular nations. Then, under each of these angelic princes placed over nations, there are numerous other angels assigned to occupy lesser positions of power and authority.

This is the manner in which the government under Satan, in the heavens, is revealed to presently exist; and this established government, with respect to individual nations, angelic princes, and lesser angelic rulers assigned under these princes, apparently corresponds to a complete gradation of powers and authorities within the various nations on earth (Daniel 10:13-20).

However, there is one exception to Satan’s rule in this respect. In Satan’s kingdom, there is no angelic prince and there are no lesser angelic rulers holding positions over Israel. Israel is a separate and distinct nation, God’s firstborn son, and is not to be “reckoned among” the nations.

The angelic prince that exercises this type of power and authority over Israel during Man’s Day is revealed to be Michael, an angel not associated with Satan’s fall and his kingdom. And any angelic rulers under Michael would also, of necessity, be outside of Satan’s domain and rule (Daniel 10:21).

Note Revelation 12:1ff in this respect. Israel and the nations are in view on the one hand (Revelation 12:1-6), and Michael and his angels, along with Satan and his angels, are in view on the other (Revelation 12:7-9), with everything being regal in nature.

(In the preceding gradation of powers and authorities, the angelic rulers — whether those consisting of Satan and his angels, or of Michael and his angels — exercise power and authority from a heavenly sphere. All hold their positions under God [though Satan and his angels are rebel rulers], and all rule through those whom God has placed in positions of power and authority on the earth.

“The heavens do rule” in this respect. This rule begins with God [in the heavens] and progresses through angels [also in the heavens] to man [on the earth]. “There is no power but of God,” and “the powers that be [whether in the heavens, or on the earth] are ordained of God” [cf. Daniel 4:17-26; Romans 13:1-2].

During the present day and time, angels — both within and without Satan’s kingdom — continue to hold previously appointed regal positions [appointed by God] in the preceding respect. Note that even those represented by the twenty-four elders in Revelation 4; 5 remain crowned and retain a regal connection with God’s throne until a particular, revealed time yet future. And that future time is associated with events immediately following the present dispensation, events occurring near the conclusion of Man’s Day, anticipating Christ and His co-heirs taking the kingdom [ref., in this site, Crowns Cast Before God’s Throne!].

The things reiterated in the preceding three paragraphs form fundamental, foundational biblical teachings surrounding the government of the earth — past, present, and future. And possessing a proper understanding of the government of the earth forms a fundamental, foundational basis for properly understanding numerous related things surrounding Israel and the nations seen occurring in the world today.)

Knowing the things surrounding how the present kingdom on this earth is established — which includes not only the nations but Israel as well — is the key to seeing and understanding the central and primary reason for Satan’s continuous hatred of the Jewish people down through the years. And this is something that has resulted in or has had a direct bearing upon all of the anti-Semitism over centuries of time, as well as the present unrest in the Middle East.

The emanating point for all anti-Semitism is Satan, and he carries out his numerous anti-Semitic endeavors through the Gentile nations, over which he and his angels rule; and the basic reason for all anti-Semitism is centered in Israel’s identity and position among the nations — God’s firstborn son, the one existing apart from Satan’s present governmental rule, the one possessing the right to hold the scepter, and the one who one day will hold the scepter.

Note Romans 9:4 in this respect:

who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises.

God’s “adoption” of Israel is mentioned first, which necessitated a prior sonship standing, for only sons are in a position to be placed as firstborn sons through adoption. Then “the glory” is mentioned, along with “the covenants,” “the giving of the law,” “the service of God,” and “the promises.” All of these together are regal in nature and have to do with God’s firstborn son, a land, and a theocracy.

In relation to any of the six things mentioned in Romans 9:4, all of the Gentile nations find themselves in exactly the same alienated position. No Gentile nation can qualify to lay claim to anything in this list, for there is no special creation among any of the Gentile nations, allowing sonship and a subsequent adoption to exist. The only way that any Gentile nation can have any type of association with the things listed in this verse is seen in Genesis 9:25-27. And this section of Scripture, early in Genesis, shows the place that God has decreed that the Gentiles occupy in relation to Israel throughout Man’s Day, once this nation, through Jacob and his progeny, had been called into existence.

In Genesis chapter nine, of the three sons of Noah, Shem was the only one revealed to have God (In Genesis 9:26). And if either of the other two sons (Ham or Japheth), alienated from God in this respect, were to receive spiritual blessings, they would have to “dwell in the tents of Shem” (Genesis 9:27). That is to say, they would have to come to the one in possession of God and spiritual blessings. They would have to come to and ally themselves with Shem.

And that is exactly the position in which Israel and the Gentile nations have found themselves throughout millennia of time, find themselves today, and will always find themselves. Of all the nations on earth, Israel, the nation descending from Shem through Abraham, Isaac, and Jacob, is the only nation having God; and the God whom Israel possesses has decreed that all spiritual blessings are to flow through the nation that He has singled out as His firstborn son.

Thus, for the Gentiles to be blessed — today, or at any time yet future — they would/will have to do the same thing seen among Noah’s sons in Genesis 9:25-27. They would/will have to come to the one in possession of God and in possession of spiritual blessings. They would/will have to come to and ally themselves with Israel.

(Note that “the God…of the Gentiles” in Romans 3:29 is a reference to saved Gentiles, not to Gentile nations [cf. Romans 1:16; 2:5-16; Galatians 1:11-16; 2:2-15; 2 Timothy 1:11]. The nations have gods, but… [cf. Psalm 96:5].)

Exactly the opposite though is happening today. Israel, viewing matters from the vantage point of the nation’s present position of disobedience and unbelief, fails to understand her God-ordained position among the nations; the Gentile nations, alienated from God and His revelation to man (something that has come through Israel), have no concept at all of Israel’s present position; and by and large, the vast majority of Christians in the world today, because of their ignorance of biblical teachings surrounding Israel and the nations, find themselves in a position, as it pertains to the true knowledge of God and world affairs, that is little different than that seen among Israel and the nations.

God though will shortly bring an end to and rectify the entire matter. The present dispensation has almost run its course. And when the present dispensation ends, God will resume and complete seven unfulfilled years in His dealings with Israel during Man’s Day, bringing an end to Man’s Day and the Times of the Gentiles.

That is to say, God will shortly once again step into the affairs of the human race, remove the Church, and then complete seven unfulfilled years of the prior dispensation. And, having brought matters to a completion in this respect, God will have finished His 6,000-year period of work comprising Man’s Day, completely straightening out at that time all the things that man has often only made worse through his vain efforts to improve or to rectify matters.

In this respect, note two things: (1) the present existing situation in the Middle East, apart from Messiah; and (2) that which is about to exist, when Messiah is once again present.

Israel and the Nations Today

In relation to that which is clearly taught in Scripture, a situation exists in the Middle East today that should, on the one hand, not exist, but, on the other hand, has to exist. And that situation concerns a remnant of Jews leaving their place among the Gentile nations, to which the Jewish people in time past had been driven, and returning to the land covenanted to Abraham, Isaac, and Jacob.

In this respect, according to the type in Numbers 35:15-34 and that which has occurred in the antitype, the slayer has returned to “the land of his possession” before it was time for him to return. He has returned before “the death of the high priest,” something expressively forbidden by Scripture.

“Israel” is the slayer. The nation is guilty of blood, the blood of their Messiah (Acts 2:23, 36; 3:14-15; 7:52), and is presently unclean through contact with the dead body of their Messiah. And Scripture is clear that cleansing cannot occur until the third or seventh day, with Israel presently living during the second or sixth day (Numbers 19:11-22).

The slayer cannot return until the antitype of that seen in “the death of the high priest.” Only then can the slayer be allowed to return to the land, with atonement subsequently provided (the word translated “satisfaction” [KJV], “ransom” [NASB95] in Numbers 35:31-32 is a cognate form of the Hebrew word for atonement).

“Christ” is the High Priest in view in the antitype. And the termination of His present ministry in the sanctuary is that seen through the termination of the high priest’s ministry (occurring through death in the type). Christ’s present ministry is patterned after the order of Aaron, and this ministry will one day end, which will be the antitype of that seen through the end of the high priest’s ministry in Numbers 35:25, 28, 32.

Only then can the slayer be allowed to return to the nation’s land; only then can Christ come forth as the Great King-Priest after the order of Melchizedek; and only then can cleansing be provided for the slayer (ref. Appendix 2 - The Death of the High Priest in this site).

God uprooted Israel from her land and drove His people out among the nations because of unbelief and disobedience. And the reason for the Jewish people being driven out in this manner was to effect repentance, resulting in belief and obedience. In short, the Jewish people were to remain scattered among the Gentiles and suffer at the hands of the Gentiles, under Satan, until such a time as repentance was effected.

Thus, in the light of the current alignment of nations in the Middle East, one central question emerges: What is the slayer doing back in the nation’s land — removed from numerous Gentile lands where the Jewish people were scattered — both before repentance and before Christ completes His high priestly ministry in the sanctuary?” That, of course, can have only one answer.

God, in His sovereign control of all things has allowed the slayer to return, for a revealed purpose. God has allowed the slayer to return in order to effect the fulfillment of end-time biblical prophecy, for, according to prophecy, a nation, must exist in the Middle East during the latter days.

But God drove the Jewish people out among the Gentile nations to effect repentance, and He has not changed His mind concerning where He has decreed that His people will be residing when repentance occurs. This alone should tell a person that the present remnant in the land will have to be uprooted and driven back out among the nations — something that can never occur once God restores the Jewish people in accord with His numerous promises (cf. Deuteronomy 30:1-5; Ezekiel 36:24-28; 37:11-28; 39:25-29; Joel 3:1-21).

An unrepentant and unbelieving remnant is back in the land today to set the stage for that which is about to occur. God is about to remove the Church and once again turn back to His people, Israel, dealing with the Jewish people during Daniel’s unfulfilled Seventieth Week, bringing them to the end of themselves and to the place of repentance.

Only then can God deal with them in relation to the Old Testament prophecies surrounding the nation’s restoration.

(Note that to associate the present return of a remnant — over 5,000,000 strong, forming the present nation of Israel — with God’s promise through the prophets that He would one day restore His people to their land is an oxymoron. That is to say, it is a contradictory statement. And God simply does not do things in a contradictory manner. Things of this nature are left for man.

God cannot presently restore His people to their land in accord with that which the prophets have foretold, for He has made matters very clear in His Word concerning both the time of Israel’s return and the existing conditions surrounding the nation’s return. And neither presently exists — the time [the termination of Christ’s present ministry in the sanctuary has not occurred], or the conditions [according to the prophets, Israel will repent and return in belief, not in their present unrepentant and unbelieving state].

Thus, the present existence of the nation of Israel in the Middle East can have nothing to do with God’s promise through the prophets to one day remove the Jewish people from the nations into which He has driven them and place them back in their land. And that should be simple enough for anyone to understand, for, if the present restoration is a fulfillment of God’s promise of restoration, God would be acting contrary to that which He has revealed in His Word — an impossibility.)

Israel and the Nations yet Future

Israel in the Middle East today is as Jonah on board the ship in the book of Jonah. Jonah was out of place on the ship, fleeing from the Lord in a disobedient and unrepentant state, and asleep down in the hold of the ship (Jonah 1:1-3, 5). And Israel is out of place in the land today, fleeing from the Lord in their disobedient and unrepentant state, and asleep in relation to the nation’s calling.

As Jonah sought to flee from the Lord’s presence, a great storm arose on the sea, of a magnitude that put all those on the ship in danger, producing conditions completely beyond their control (Jonah 1:4). And, because of Israel’s presence in the land, in the antitype, this is exactly where matters are headed in the Middle East — the Gentile nations ultimately finding themselves in a genocidal turmoil, of a nature completely beyond their control.

The “sea” carries a dual metaphorical meaning in Scripture — the Gentiles, and the place of death (cf. 1 Corinthians 10:1-2; Colossians 2:12; Revelation 13:1).

In the type, Jonah, at the height of the storm, was cast from the ship into the sea, and repentance ultimately resulted; and, in the antitype, Israel, at the height of the turmoil about to occur, will be removed from the nation’s land and be driven out among the Gentile nations, where repentance will ultimately occur.

It was after two days, on the third day, in the sea, that Jonah repented; and it will be after two days, on the third day, among the nations, that Israel will repent.

Scripture clearly reveals numerous details about that coming day when the entire nation of Israel will find herself among the nations — both those presently in the land and those still scattered among the nations (cf. Joel 3:1-8; Matthew 24:15-31; Luke 21:20-24; Revelation 11:2).

Israel, in Gentile lands in that day, will be brought into such dire straits through Gentile persecution that the nation will have no recourse other than to turn to and call upon the God of their fathers. And God, according to His promise, will then hear and bring to pass their long-awaited deliverance (cf. Exodus 2:23-24; 3:7-10; 4:20-23; 2 Chronicles 7:14).

Why have the nations, under Satan, persecuted Israel throughout history? And why will the nations, under Satan, persecute Israel, yet future, during the Tribulation, to the extent seen in Scripture? The answer is clear. It is because of Israel’s identity and destiny — God’s firstborn son, destined to take the scepter.

Why has God allowed this persecution to occur in the past, and why will God allow the nations to persecute Israel to this extent yet future? The answer is exactly the same as to why the nations have persecuted and will continue to persecute Israel. It is because of Israel’s identity and destiny — God’s firstborn son, destined to take the scepter.

God will use Satan’s hatred of and efforts to destroy Israel through the Gentile nations to bring His firstborn son to the place of repentance. Only then can God’s son realize the rights of the firstborn.

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Chapter Three

The Church

For I consider that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.

For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. . . .

For we know that the whole creation groans and labors with birth pangs together until now.

Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. (Romans 8:18-19, 22-23)

Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. (2 Corinthians 5:17)

Christians, because of creation, are seen in Scripture as “sons” of God, with the adoption yet future. And following the adoption of Christians, God will have a third firstborn son — a corporate or national son, as Israel.

God presently has two firstborn Sons — Christ and Israel. And He is about to bring into existence a third firstborn son — the Church. Only then can God’s purpose for man’s creation, six millennia prior to that time, be realized.

“Sonship” portends rulership; only “sons” can occupy regal positions in God’s kingdom. That’s the way it has always existed in the angelic realm, prior to, at the time of, and following man’s creation. And, once man had been brought into existence, for the regal purpose revealed at the time of his creation (Genesis 1:26-28), that’s the way it had to exist in the human realm as well.

In the human realm though, something additional was subsequently revealed. Not only must the one holding the scepter be a son, but he must, more particularly, be a firstborn son. Within the human realm, only firstborn sons can rule in God’s kingdom.

That’s why Scripture places such a heavy emphasis upon Christ not only occupying the position of God’s Son but that of God’s Firstborn as well.

Note how the author of Hebrews brings both to the forefront in the first of seven Messianic quotations in chapter one of the book:

You are My Son, today I have begotten You. (Hebrews 1:5a; cf. Psalms 2:7)

Then, following a Messianic quotation dealing with the Father-Son relationship (Hebrews 1:5b), reference is again made to Christ as God’s Firstborn preceding the remaining five Messianic quotations:

But when He again brings [lit., “And when He shall again bring”] the Firstborn into the world . . . (Hebrews 1:6a; cf. 2 Samuel 7:14).

And even in a passage such as John 3:16, attention is called to God’s “only begotten Son,” a direct reference to not only Christ’s Sonship but to His Firstborn status.

(The statements to this effect in both the opening verses of Hebrews and John chapter three should be expected.

The opening verses of Hebrews form the manner in which The Spirit of God arranged seven Messianic quotations, introducing the subject matter in the book. The Holy Spirit, when He moved the author of this book to pen the recorded words, arranged these seven Messianic quotations from the Old Testament in such a manner that Christ’s Sonship and His Firstborn status as God’s Son would be brought to the forefront at the beginning, forming the foundational basis for all that follows.

Then, John 3:16 forms a part of Christ’s discourse to Nicodemus, where the subject matter begins through referencing the coming kingdom, responding to Nicodemus’ question about the signs being manifested (John 3:2-5). “Signs” in Scripture always have to do with two things: Israel, and the kingdom. And it would be in complete keeping with the subject at hand to continue the thought portended by Nicodemus’ question surrounding “signs” into the latter part of the discourse, which is exactly what is seen.)

Within the family relationship, Christians are referred to as both children and sons. And the two are closely related but are not really the same.

All Christians are referred to as “children” (Greek: teknon), but Scripture does not use “sons” (Greek: huios) in the same all-encompassing manner. Though all Christians are “sons” because of creation, the New Testament use of the Greek word huios, referring to Christians through this means, appears only within contexts which are both regal and where Christians are seen actively progressing toward the goal set before them. In this respect, the word is used relative to Christians in complete keeping with that which “sonship” portends — with rulership.

Children, Sons, Adoption

In the New Testament epistles (both the Pauline and the general epistles), Christians are referred to as “children [teknon] of God” and “sons [huios] of God” about an equal number of times. They are referred to as “children of God” in Romans 8:16-17, 21; Philippians 2:15; 1 John 3:1-2, 10; 5:2. And they are referred to as “sons of God” in Romans 8:14; Galatians 3:26; 4:6-7; Hebrews 12:5-8 (the word “sons” alone, rather than “sons of God,” is used in the latter reference; but a Father-son relationship is in view throughout, showing God dealing with Christians as His sons).

In all three sections of Scripture where Christians are presently referred to as “sons,” adoption is also in view. In both Romans and Galatians, in the Greek text, the word huiothesia (the word for “adoption [son-placing]”) appears in the context of the verses where Christians are referred to as “sons” (Romans 8:15, 23; Galatians 4:5).

And in Hebrews, adoption is seen in the context as well, though from a different perspective. It is seen following the verses referring to Christians as “sons” (in Hebrews 12:16-17 — verses forming the heart of the fifth and final major warning in the book, dealing with Esau [the firstborn] forfeiting his birthright).

(Aside from Romans 8:15, 23; Galatians 4:5, the only other place in the New Testament where the Greek word huiothesia is used relative to Christians is in Ephesians 1:5. And the use of this word early in the book of Ephesians is in complete keeping with how the subject matter of the book is introduced in this first chapter — a future “redemption” and “inheritance,” in connection with the “mystery” revealed to Paul [Ephesians 1:7, 9, 11, 14, cf. Ephesians 3:1-6; 4:30], to be realized “in the dispensation of the fullness of times” [Ephesians 1:10]. These interrelated things are presently being made known, “by [‘through’] the Church,” to “the principalities and powers in heavenly places” [Satan and his angels], which accounts for the warning and instructions concerning the spiritual warfare at the close of the book [Ephesians 3:9-11; 6:10ff].

As in any New Testament epistle, the central subject seen in Ephesians is not salvation by grace, though that subject is dealt with in the book. Rather, the central subject has to do with the things seen in the opening chapter, which introduce the things about to be developed in the book — things pertaining to Christians in relation to the coming kingdom of Christ. And if this epistle, or any New Testament epistle, is not studied after the manner in which the epistle is introduced, the central message of the epistle will be lost to the reader.)

Thus, Christians are referred to as “sons” only in sections of Scripture where adoption is in view. Both sonship and adoption place matters within a regal setting; and Christians, in all three passages where adoption is dealt with, are seen actively moving toward the goal set before them — the adoption of sons and being brought into a realization of the rights of the firstborn.

On the other hand, Scripture refers to Christians as “children” within a regal setting as well, but not with respect to adoption. This is the main difference concerning how the two words are used in the New Testament epistles. It is sons who are adopted, not children.

(In Romans 8:16-17, 21, the Greek word for “children” [teknon] is used in a context with the Greek word for “sons” [huios]. And an inheritance, an adoption, and a manifestation of sons are seen in the passage [with huios alone used relative to the latter two (Romans 8:14)]. In Philippians 2:15, teknon appears in connection with present Christian activity, with a view to the coming day of Christ [Romans 8:16]. And in 1 John 3:1-2, 10; 5:2 the context shows the same thing as seen in Philippians 2:15-16.

Teknon is used in these verses to depict present Christian activity, with a view to the hope set before Christians, Christ’s future appearance, and being shown as an overcomer in that coming day.)

Romans, Galatians, Hebrews

In the New Testament passages where Christians are presently called “sons” (Romans 8:14; Galatians 3:26; 4:6, 7; Hebrews 12:5-8), each passage presents a different facet of biblical truth surrounding sonship. In Romans, the central issue is flesh and spirit, with adoption in view. In Galatians, the central issue is “the faith” in relation to Law, with adoption in view; and in Hebrews the central issue is God’s training for sons, with adoption in view.

1) Romans chapter Eight

For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.

For as many as are led [lit., “are being led”] by the Spirit of God, these are sons of God.

For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” (Romans 8:13-15)

Chapters one through seven in the book of Romans build into what could be considered an apex in chapter eight, which begins with “There is therefore . . . .” These opening words are based on that which has proceeded, and they introduce that which is about to follow. And that which follows brings to the forefront teachings surrounding flesh and spirit, dealt with different ways in the chapters that proceeded.

All Christians possess two natures, “the old man [the man of flesh],” and “the new man [the man of spirit]” (Colossians 3:9-10). And the far-reaching ramifications of Christians (all Christians, none excluded) following one nature or the other is graphically stated in Romans 8:13.

Christians following the fleshly nature, living after the flesh, will die; but, Christians following the leadership of the Spirit, putting to death “the deeds of the body,” that associated with the flesh, will live.

Life in this respect is then explained (Romans 8:14ff), with death simply being the absence of that seen in the explanation.

Those following the leadership of the Spirit are presently looked upon as sons (Romans 8:14), and this is with a view to a future adoption and manifestation of sons, with the sons corporately (as Israel) forming a firstborn son (Romans 8:15-23).

But those following after and minding the works of the flesh (cf. Romans 8:5-8) will have no part in these things. They are not presently looked upon and being dealt with as sons, and they will have no part in the things seen in this chapter awaiting sons.

The preceding is the manner in which both life and death are used in this chapter. And the salvation or loss of the soul/life is in view, which is simply another way seen in Scripture to state the matter at hand (cf. Matthew 16:24-27; Hebrews 10:35-39; 1 Peter 1:3-9). Christians following after the things pertaining to their fleshly nature will lose their souls/lives; but Christians following the leadership of the Spirit, putting to death “the deeds of the body,” will realize the salvation of their souls/lives.

For all Christians, it is either one or the other. No middle ground exists (cf. Matthew 12:30).

The salvation or loss of the soul has to do with occupying or not occupying a position with Christ in the coming kingdom, living or not living with Him in this respect. And, with “sonship” implying rulership, Romans chapter eight places the emphasis on a present recognition of sons, for a reason seen in the context: a future adoption of sons, followed by a manifestation of these sons.

Both life and death are dealt with in the chapter, with both relating to the saved and covering the same time period, which can only be millennial, not eternal. If for no other reason (though there are other reasons), this time period would be evident from both 1 Corinthians 15:25-26 and Revelation 21:4, which specifically state that death will not exist during the ages beyond the Messianic Era.

Thus, that portended by death in Romans 8:13 cannot extend into these subsequent ages; and, viewing the other side of the matter, neither can that portended by life in this same verse.

(The Messianic Era will be the last 1,000 years of a septenary arrangement of 1,000-year periods, which are foreshadowed in the opening verses of Genesis through the use of six and seven days. Scripture deals at length with events during these 7,000 years but sparingly with events outside this septenary period.

During the Messianic Era, man’s rule will be confined to this earth. The manifestation of sons during this time will have to do with bringing one province in God’s kingdom back into the condition and use for which it was originally intended, with governmental power emanating from the Son’s throne in the heavenly sphere of the kingdom [cf. Revelation 2:26-27; 3:21]. The Son, with His co-heirs, will take 1,000 years to bring order out of disorder. Then, once order has been restored, the kingdom will be delivered back to the Father, that the Father might be “all in all [‘all things in all of these things’ (1 Corinthians 15:24-28)].”

During the eternal ages beyond the Messianic Era, man’s rule will emanate from “the throne of God and of the Lamb,” a throne from which universal rule will issue forth. And this throne will both rest upon a new earth and be the central governmental point in the universe. Thus, the manifestation of sons at that time will no longer have to do with governmental affairs of the present earth but with an apparent restructuring of the government of the universe itself, possibly beginning with the new earth.)

As previously seen, in Romans 8:14, God views only those Christians as “sons” who are being led by the Spirit and, as a result, are putting to death the deeds of the body. And the reason why God limits viewing Christians as His sons in this manner need not be stated in so many words. God’s apparent reasoning can be easily ascertained from the context and that which “sonship” implies — rulership.

It is only those Christians presently allowing the Spirit to control their lives who will, in that coming day, live, be adopted (Romans 8:14-23), and be among those manifested as sons (forming God’s firstborn son). And it is with this end in view that God looks upon certain Christians as “sons” during the present time (Romans 8:19; cf. Hebrews 12:23).

Those Christians failing to govern their lives in this manner will die, and there will be no adoption or manifestation as sons for them. And with this end in view, there would be no reason for God to view these Christians as “sons” during the present time, but only as “children.”

2) Galatians chapters Three and Four

For you are all sons of God through faith in Christ Jesus. . . .

But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law,

to redeem those who were under the law, that we might receive the adoption as sons.

And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, “Abba, Father!”

Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ. (Galatians 3:26; 4:4-7)

Christians are referred to as “sons” in three different verses in the book of Galatians 3:26; 4:6-7. And, as in the book of Romans, references of this nature are used in a context having to do with adoption (Galatians 4:5). It is simply the same picture once again, though from a different perspective.

A different facet of sonship and adoption is dealt with — how the Law, given through Moses, can have absolutely nothing to do with the matter at hand.

The inheritance was given to Abraham, by promise, four hundred and thirty years before the Law was given through Moses; and the giving of the Law didn’t, it couldn’t, bring about any type change to that previously given to Abraham (Galatians 3:16-18).

Then, as in Romans, “faith” is brought to the forefront in that which is stated in Galatians. The Law cannot be separated from faith, for the Law is God’s Word, and “faith” is simply believing that which God has stated about a matter. In this respect, an Israelite keeping the Law would be acting by faith (cf. Deuteronomy 5:33; 28:1-14; Matthew 19:16-21; Hebrews 11:6).

“Faith” in connection with the Law though is not how “faith” is dealt with in this section of Galatians, preceding and leading into the reference to Christians as “sons” (Galatians 3:19-25). Rather, “the faith” is introduced (which is a means used by the New Testament writers to reference the Word of the Kingdom), and “the faith” (used in Galatians 3:23-25 [“faith” in both verses is articular in the Greek text]) is sharply contrasted with Law. One has nothing to do with the other.

(Regarding “the faith,” refer to the author’s book, From Acts to the Epistles BOOK, Chs. 10 and 11.)

The picture presented in Galatians is that of individual “sons,” forming part of God’s national firstborn son (Israel), under Law, who become “new creations” in Christ. And, through this means, they relinquish their national identity with Israel — no longer being associated with the things pertaining to Israel (in this case, the Law, or the adoption relative to a present firstborn status) — and become members of a new nation where there is no distinction between Jew and Gentile (Galatians 3:28).

And, once they have become followers of “the faith,” these individuals are looked upon as “sons” (because they are “new creations” in Christ) and, along with all other Christians of like mind in this new nation (whether formerly Jew or Gentile), await the adoption.

Then, beyond the adoption will be the realization of an inheritance, through Christ, who is Abraham’s Seed, seen in Galatians 3:29 (cf. Galatians 3:16):

And if you are Christ’s [lit., “And if you are of Christ,” i.e., among those belonging to Christ], then you are Abraham’s seed, and heirs according to the promise. (Galatians 3:29)

The promise given to Abraham was to be realized through both an earthly and a heavenly seed, as seen in Genesis 22:17-18. “Israel,” the seed of Abraham through the nation’s lineage from Isaac and Jacob, will, following Israel’s repentance, conversion, and restoration, realize the earthly portion of the inheritance; and “the Church,” the seed of Abraham through being “in Christ,” will, following the adoption, realize the heavenly portion of the inheritance.

3) Hebrews chapter Twelve

And you have forgotten the exhortation which speaks to you as to sons: “My son, do not despise the chastening of the LORD, nor be discouraged when you are rebuked by Him;

For whom the LORD loves He chastens, and scourges every son whom He receives.”

If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten?

But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. . . .

lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright.

For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears. (Hebrews 12:5-8, 16-17)

The passage in Hebrews 12:5-8 deals with God’s training for those Christians whom He views today as “sons.” The words “chastens” (Hebrews 12:5, 7-8) or “chastening” (Hebrews 12:6-7) are translations of the Greek words paideia or paideuo, which are noun and verb forms of the same word. These words refer to “instruction” or “training,” and the translation should reflect this fact.

Paideia and paideuo are cognate forms of the word paidion, which refers to “a very young child” (used this way in Matthew 18:2-5; 19:13-14). In this respect, the words paideia and paideuo in Hebrews 12:5-8 refer to God’s child-training for those whom He presently views as His “sons.” And this child-training would, of necessity, take the exact form of that seen in Matthew 18:2-5:

Unless you are converted and become as little children [paidion], you will by no means enter the kingdom of heaven. (Matthew 18:3b).

Then note Hebrews 12:8. All whom God views as “sons” partake of this training, and any Christian who doesn’t is referred to by the Greek word nothos (translated “bastard,” KJV). The thought, through the use of nothos, has to do with “illegitimate sons,” i.e., Christians not having a part in God’s training of His “sons” — through rejection, unfaithfulness, etc. — and thus cannot be His sons.

Then the adoption awaiting Christians is seen in a type-antitype structure in verses sixteen and seventeen, forming the last of the five major warnings in this book.

God will possess a third firstborn son only after God’s present child-training of His sons is brought to completion, followed by the adoption. Only then can the Messianic Era be ushered in, bringing to pass the goal seen throughout all prophetic Scripture.

Appendix

Adoption, Redemption of the Body

“The adoption” is spoken of in Romans 8:23 as being synonymous with “the redemption of our body”:

“. . . waiting out adoption, [namely] the ransoming of our body” (Lenski)

“. . . patiently awaiting son-placing, the redemption of our body” (Wuest)

And since “the adoption” and “the redemption of our body” are synonymous in this respect, the matter cannot possibly be a reference to that which will occur at the time of the resurrection and rapture at the end of the present dispensation, as commonly taught. If the redemption of the body were to occur at this time, all Christians would be adopted into a firstborn status. And this would be completely contrary to any Scriptural teaching surrounding adoption, for “sons” alone [those whom God presently recognizes in this capacity, as seen in Romans 8:14; Galatians 3:26; 4:6-7; Hebrews 12:5-8], not children, find themselves in a position to be adopted [ref. pp. 25-33 of this book, God’s Firstborn Sons BOOK].

If the redemption of the body/adoption does not occur at the time of the resurrection and rapture, then when does it occur? And exactly what is involved in this future redemption/adoption?

Romans 8:14-23 connects this future redemption/adoption with being “glorified together” with Christ and with “the manifestation of the sons of God.”

Then, in this same respect, note how these things have been put together in Philippians 3:20-21:

For our citizenship [Greek: politeuma, “commonwealth,” “political sphere of activity”] is in heaven [“heavens”]; from which we also eagerly wait for the Savior, the Lord Jesus Christ,

who will transform our lowly body [lit., “our body of humiliation”], that it may be conformed to His glorious body [lit., “His body of glory”], according to the working by which He is able even to subdue all things to Himself. (Philippians 3:20-21)

The thought from the preceding two verses has to do with the Christians’ future regal position in the heavens, following Christ’s return; and it has to do with occupying this position in a “body of glory,” like unto the body presently possessed by Christ, not in the “body of humiliation” presently possessed by Christians.

There was a time when this same humiliation presently seen in connection with the Christians’ body was also seen in connection with Christ’s body. Note the quotation from Isaiah 53:7-8 in Acts 8:32-33:

. . . He was led as a sheep to the slaughter; and as a lamb before its shearer is silent, so He opened not His mouth.

In His humiliation His justice was taken away, and who will declare His generation? For His life is taken from the earth. (Acts 8:32-33)

(The Greek word translated “humiliation” in Acts 8:33 [tapeinosis] is the same word translated “lowly” in Philippians 3:21 [also in the Septuagint translation of Isaiah 53:8]. “Humiliation,” as in Acts 8:33, is the correct translation of the word.)

The preceding reference from Acts has to do with the events surrounding Calvary. Christ, following His being stripped of His garments and arrayed as a mock King, was again stripped of His garments and impaled on a cross. Reference is made in all four gospels to His garments being removed prior to the crucifixion (Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23-24). Christ was lifted up in this manner, after His garments had been removed (except for perhaps an inner tunic), exposing His uncovered flesh for all to see (Psalm 22:16-18).

The time of the humiliation spoken of in the text was the time when two things occurred: (1) His judgment was “taken away,” and (2) His life was “taken from the earth [i.e., He was cut off from the land of the living].” The former could only have to do with regal activity and the latter with His death.

Christ had come over three decades prior to the events surrounding Calvary as “King of the Jews,” “in the likeness of [or, ‘in the resemblance of’] sinful flesh” (Matthew 2:2; Romans 8:3). And upon the cross, this body of flesh was exposed for all to behold. It was a body that, in all outward appearance, was like that which man presently possesses. It was a body that bore a likeness to that of all other men in their bodies of sinful flesh and, consequently, a body connected with humiliation.

To properly understand that which was involved in relation to Christ’s body at the time of His first coming and in relation to man’s body both prior to and following that time, one must go back to the fall and see exactly what occurred in relation to Adam’s body at the time he partook of the forbidden fruit.

When man sinned in the garden in Eden, the complete being of man — spirit, soul, and body — became in a fallen state. God had commanded Adam concerning the fruit of the tree of the knowledge of good and evil, “you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:17).

After Satan had deceived Eve into eating of the fruit of this tree, she then “also gave to her husband with her, and he ate.” Immediately following this, “the eyes of them both were opened, and they knew that they were naked.” Then, in a vain effort to cover their nakedness, “they sewed fig leaves together and made themselves coverings” (Genesis 3:1-7).

At the time of the fall, Adam and Eve lost something; and it is clearly stated in Scripture that both immediately recognized this fact. That which they lost could only have been a covering of pristine glory that had previously clothed their bodies, for they, following the fall, found themselves in a twofold condition: (1) naked and (2) separated from God.

God is arrayed in a covering of “light,” connected with “honor and majesty.” And man, created in the “image” and “likeness” of God, could only have been arrayed in a similar manner prior to the fall.

Bless the LORD, O my soul! O LORD my God, You are very great: You are clothed with [“you have put on”] honor and majesty.

Who cover Yourself with light as with a garment, who stretch out the heavens like a curtain. (Psalm 104:1-2)

Recognizing the loss of this covering, realizing that they were naked, explains why Adam and Eve, immediately following the fall, sought to clothe themselves. They tried to replace the covering that had been lost with a work of their own hands, with fig leaf coverings. And then, apparently realizing the utter inadequacy of this covering, they, in their fallen state, sought to hide from God.

God, finding Adam and Eve in this condition, completely rejected the works of their hands. God completely rejected their feeble efforts to atone for their own sin through seeking to replace the covering of pristine glory with fig leaves.

Then, to bring His fallen creature back into a right relationship (although not in complete keeping with their previously unfallen state — something still future even today [and, as will be shown, something in connection with the redemption of the body]), God provided a covering consisting of animal skins (Genesis 3:21). This necessitated death and the shedding of blood; and herein lays basic, unchangeable truth concerning the state of fallen man and the means necessary to effect his redemption.

Unredeemed man is a fallen creature, alienated from God; and two things are necessary to effect his redemption: (1) divine intervention, and (2) death and shed blood. These truths have forever been set forth in the opening chapters of Genesis and can never change.

(Two different words are used for “naked” in the Hebrew text of Genesis 2:25 [before the fall] and Genesis 3:7 [after the fall]. In the latter [Genesis 3:7], the word has to do with absolute nakedness, but not so in the former [Genesis 2:25].

Remaining within the way a person dressed in the East at the time Moses wrote Genesis, and at later times as well, the word used relative to nakedness pertaining to Adam and Eve preceding the fall [Genesis 2:25] could be used to describe a person clothed in a tunic [inner garment] but lacking the mantle or cloak [outer garment]. In the preceding respect, prior to the fall, Adam and Eve were clothed in the Glory of God but had yet to possess the regal outer garments worn by kings [fulfilling the reason for man’s creation — to rule the earth (Genesis 1:26-28)].

Then, following the fall, no longer clothed in the Glory of God, Adam and Eve were no longer in a position to be further clothed in regal garments, realizing the purpose for their creation. They, apart from the inner garment [the Glory] could not wear the outer garments [royal apparel].

Adam, prior to the fall, never wore regal garments or held the scepter. In this respect, he never moved beyond the description given in Genesis 2:25 — a “naked” condition, “naked” in relation to the reason for his creation [lacking the outer regal garments].

Thus, if man, now separated from the Glory, is to ever fulfill the purpose for his creation, God must act. Redemption has to occur; and this, of necessity, has to include the complete man — spirit, soul, and body — with a view to not only a restoration of the Glory but to regality beyond this restoration.)

Flesh in Scripture is spoken of in synonymous terms with sin (e.g., Romans 8:1-13; Galatians 4:23; 5:16; 6:8; 1 Peter 3:21; 1 John 2:16). But, in actuality, there is nothing inherently wrong with flesh. Flesh is sinful only in the sense in which Scripture uses the expression, which must relate back to and have to do with the fall. God created man in a body of flesh; Christ appeared in a body of flesh, which He still has today and will continue to possess throughout eternity; and the whole of mankind, as well, will live in bodies of flesh throughout eternity — a type of body that God designed for man in the beginning.

Flesh is referred to as sinful and spoken of in synonymous terms with sin when it is not covered in the manner which God originally covered flesh and intended that flesh remain covered. And the removal of this covering at the time of the fall, because of sin, provides the connection between flesh and sin, existing today.

Thus, Christ coming “in the likeness of sinful flesh” is simply a reference to His coming apart from His body being enswathed in Glory. And, in this respect, the height of His humiliation could only have occurred following His being arrayed as a mock King when His naked body, apart from the covering of Glory originally enswathing man’s body, was exposed on the cross for all to behold.

Christ could not have worn regal garments at this time, for there was no covering of Glory. Christ, as Adam following the fall, lacked the inner garment; He lacked the covering of Glory.

And, apart from this covering of Glory, which would have allowed regal garments to be worn, “judgment,” was not Christ’s to render. Consequently, it was taken from Him.

Then, another — Pilate, a Gentile ruler (exercising power during the “Times of the Gentiles,” a time existing because of Israel’s past disobedience, extending over centuries of time) — was allowed to execute judgment upon Christ. And, as a result of this judgment, Christ was “led as a sheep to the slaughter,” with His “life” then taken away.

With all these things in mind, in the light of that stated in Romans 8:15-23 and Philippians 3:20-21, it should be a simple matter for anyone to see what is involved in the adoption, the redemption of the body.

Christ, at the time of His resurrection, was not raised in a glorified body. Christ’s body, following His resurrection, was still void of the covering of Glory. Christ’s body was not enswathed in a covering of Glory until at least forty days following His resurrection, when He ascended and “a cloud” received Him out of the disciples’ sight (Acts 1:9), an apparent reference to His being “received up into glory” (1 Timothy 3:16).

In this respect, until His ascension, Christ still appeared exactly as He had appeared since the time of His incarnation — in a body of flesh, void of the Glory.

Note the differences in His appearance to the two disciples on the Emmaus road following His resurrection and His appearance to Paul on the Damascus road at a time following His ascension. In the former appearance, it is evident that the two disciples noticed no visible difference between Christ’s outward appearance and that of any other Jewish man of that day. However, following His being “received up into glory,” that changed dramatically. When Christ appeared to Paul in a body enswathed in Glory, Paul was blinded by His outward appearance, by light that he later described as occurring at “midday” and being “above the brightness of the sun” (Acts 9:3-9; 26:12-15).

(Note the similar description of Christ in Revelation 1:16, where He is seen at a yet future time in the role of Judge — a time when “judgment” cannot be and will not be taken from Him: “. . . out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.”)

In like manner to Christ’s resurrection, Christians will not be raised in glorified bodies either. The bodies of Christians will not be enswathed in Glory until events following the judgment seat, for it will be there that decisions and determinations will be made surrounding Christians relative to their having been shown qualified or having been shown disqualified to occupy positions with Christ in the kingdom. And only those having been shown qualified to occupy these positions will enter into events surrounding the adoption, the redemption of the body, and the Glory.

If a person takes the redemption of the body back to the time of the fall — which is exactly where it must be taken, for something happened to the body at this time, necessitating redemption — he can come to only one conclusion. “The redemption of the body” has to do with placing man back in the position that he occupied prior to the fall and, in this position, allowing man to realize the reason for his creation, which is regal. This is the way matters are set forth in Romans 8:15-23 and Philippians 3:20-21.

The word “change” in Philippians 3:21 (referring to changing our body of humiliation) is a translation of the Greek word metaschematizo, which refers to an outward change. An inward change — described by the Greek word metamorphoo (Romans 12:1-2 [translated, “transformed”]) must have previously occurred, else there can be no outward change at that future time when Christians having previously been shown qualified find themselves enswathed in Glory, with their bodies “conformed to” Christ's body of Glory (Philippians 3:21).

Thus, the adoption, the change in our body of humiliation, the redemption of the body, occurs at a time following the resurrection and rapture. This will be the capstone of all that proceeded, placing man back in the position that Adam occupied before the fall, though with regal garments. And, accordingly, it will precede and anticipate Christ’s millennial reign.

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The books of Hebrews, James, and 1, 2 Peter all deal with the salvation to be revealed, the salvation of the soul; and these epistles, as all of the other epistles (which also deal with this same subject), must be interpreted within this same framework. The warnings in Hebrews and works in James have to do with the same thing as the text in 1 Peter 1:3-5 — a “just recompense of reward” to be realized in the coming age.

Hope, Inheritance, Salvation

By Arlen Chitwood of Lamp Broadcast

Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead,

to an inheritance incorruptible and undefiled and that does not fade away, reserved [‘preserved’] in heaven for you,

who are kept by the power of God through faith for salvation ready to be revealed in the last time. (1 Peter 1:3-5)

Peter in his epistles, as James in his epistle (or any of the other writers in their epistles), directs his message to the regenerate, not to the unregenerate. Peter’s message is for the “elect,” those who have believed on the Lord Jesus Christ, those in a position to receive the Word of God into their saved human spirits, those who have been called “out of darkness into His marvelous light,” those who have “obtained mercy,” those who are “sojourners and pilgrims” on the earth, those who have “obtained like precious faith with us” (1 Peter 1:2-3, 23; 2:1-2, 9-11; 2 Peter 1:1).

The epistles of 1, 2 Peter have been written to encourage Christians, who are being tried and tested, by holding up before them prizes, rewards, compensations. The subject matter in these epistles, set forth at the very beginning, concerns a present “living hope,” a future “inheritance,” and a future “salvation”; and encouragement for proper conduct in trials and tests is derived from a “knowledge” of God’s revelation concerning these things (cf. 1 Peter 1:2-9; 2 Peter 1:2-8).

A PRESENT, LIVING HOPE

Christians have been “begotten” from above to “a living hope” through “the resurrection of Jesus Christ from the dead.” Christ lives, and Christians will live with Him. But this fact is not the object of one’s hope. Hope is described as “living” because of Christ’s resurrection, but a Christian’s hope lies in things beyond His resurrection.

And these things are revealed in the text to be an “inheritance” and a “salvation.”

“Hope,” “inheritance,” and “salvation” are inseparably linked in Scripture. It is only because we are saved (past, salvation of the spirit) that we can possess a “hope.” And this hope looks ahead to the reception of an inheritance within a salvation (future, salvation of the soul) to be revealed.

Christians are commanded,

But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear.” (1 Peter 3:15)

Since this hope pertains to a future inheritance and salvation, one’s “reason” for this hope must also be futuristic in scope. Thus, to respond in accordance with 1 Peter 3:15, Christians must be knowledgeable concerning scriptural teachings pertaining to present and future aspects of salvation (ref. Chapter 1, Salvation of the Soul BOOK), for their hope is inseparably linked with the salvation of their souls.

The Christians’ hope is a subject found numerous places throughout the Pauline and general epistles (Hebrews being included in the general epistles). Two of the best books to help Christians understand exactly what is involved in the hope that they possess are the books of Titus and Hebrews. Both books deal with the same subject matter as 1, 2 Peter, or any of the other epistles.

1) “HOPE” IN TITUS

The epistle of Titus centers on the Christians’ relationship to both “hope” and “the coming age,” for it is in the coming age that the hope of our calling will be realized. Hope in Titus 2:13 is called “that blessed hope” and is further described in this verse as the “appearing of the glory of the great God and our Savior Jesus Christ” (Titus 2:13 ASV).

The structure of the Greek text shows that the “appearing of the glory” is a further description of that referred to by “blessed hope” (through both “blessed hope” and “appearing” being governed by one article, with the words connected by the conjunction, kai [and]). Christians are the ones who possess this hope, as they are the ones who are to be partakers of Christ’s glory when it is revealed. In this respect, participation in the coming glory of Christ (not the rapture, as is commonly taught) will be the realization of the Christians’ present hope, for one cannot be separated from the other.

The word hope is also used in this same framework within its two other appearances in Titus 1:2; 3:7. In Titus 1:1-2, hope is associated with a “mature knowledge of the truth [‘acknowledging’ (Titus 1:1) is epignosis (mature knowledge) in the Greek text],” and with “eternal [Greek: aionios] life which God, who cannot lie, promised before time began” (Titus 1:2). Then, in Titus 3:7, this “hope” is reserved for the justified alone, and it has to do with a future inheritance:

that having been justified by His grace we should become heirs according to the hope of eternal [aionios] life.

The Greek word aionios appearing in Titus 1:2; 3:7, translated “eternal” in most English versions, does not itself mean “eternal.” The Greek language actually contains no word for “eternal.” Aionios can be, and many times is, used in the sense of “eternal”; but this meaning is derived from its textual usage, not from the word itself. Aionios refers to “a period of time,” usually thought of as “an age.”

The only way the Greek language can express “eternal,” apart from textual considerations, is by using the noun form of aionios (aion) in the plural (“ages” [e.g., Luke 1:33; Hebrews 13:8]), or by using aion twice in the plural (“to the ‘ages [aionas]’ of the ‘ages [aionon]’” [e.g., Revelation 1:6, 18; 4:9, 10; 5:13-14; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5]). A person using the Greek language thinks in the sense of “ages,” with eternity being thought of in the sense of “endless ages,” i.e., “aeons,” or “the aeons of the aeons.”

Aionios life in Titus 1:2; 3:7 — a hope associated with an inheritance set before the believer — must be understood contextually to mean “age-lasting,” referring to the coming age, the Messianic Era. “Eternal life” cannot be in view at all. Neither “hope” nor “inheritance” is used pertaining to eternal life that Christians presently possess; but both words are used numerous times concerning Christians and their relationship to the coming kingdom (with its glory), which is what is in view in the book of Titus. The hope (the blessed hope) set before every Christian is simply that he/she may, at the judgment seat of Christ, be found qualified to occupy one of the numerous, proffered positions with Christ in His kingdom. A Christian — already in possession of eternal life — may or may not realize this hope, for such depends entirely upon one’s faithfulness during the present pilgrim walk.

2) “HOPE” IN HEBREWS

In Hebrews 6:11-12 a Christian’s hope is associated with “faith,” “patience [‘patient endurance’; a lengthy waiting during the pilgrim walk for postponed promises],” and “the inheritance” set before Christians. This hope is to be held with “diligence” until “the end,” with a “full assurance” that the hope of one’s calling will be realized. “The end [Greek: telos]” in this passage is the same “end” set forth in 1 Peter 1:9: “receiving the end [Greek: telos] of your faith -- the salvation of your souls.” The end in both instances has to do with “faith” brought to perfection, brought to maturity, brought to its goal, by “works” (cf. James 2:22).

In Hebrews 6:18-20 “the hope” set before Christians is stated to be “an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil.” Christ Himself presently resides beyond the veil in the Holy of Holies; but His future ministry, “after the order of Melchizedek,” rather than His present ministry (after the order of Aaron), is in view in Hebrews 6:20; cf. Hebrews 5:6-11.

An anchor, firmly secured, will moor a ship that it might withstand the movements of currents, winds, etc., and remain in a certain place; and the anchor of our souls, firmly secured in the very presence of Christ beyond the veil, provides protection from the onslaught of the enemy in order that we might be “steadfast, immovable, always abounding in the work of the Lord” (1 Corinthians 15:58).

The salvation of our souls is in view; and just as a ship in mooring is continually being drawn toward the place where its anchor lies, we are continually being drawn toward the place where our anchor lies — to Christ and His Melchizedek priesthood.

The book of Hebrews is built around five major warnings; and, prior to the writer’s comments concerning “hope” in chapter six, he had previously introduced the Christians’ “hope” in the second warning (Hebrews 3; 4) by showing the relationship between hope and faithfulness. The central portion of the second warning, introducing “hope,” is Hebrews 3:6:

but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.

This hope within the text has to do with the house of Christ; and within the context (chapters 3, 4), in order to teach Christians the deep things of God in this realm, the Spirit of God draws a parallel between the house of Christ (present) and the house of Moses (past).

This parallel constitutes a type-antitype treatment of Israelites under the leadership of Moses with Christians under the leadership of Christ. The experiences of the Israelites under Moses have their counterpart in the experiences of Christians under Christ. And all these things have been “written for our admonition, upon whom the ends of the ages have come” (1 Corinthians 10:6, 11).

Christians are presently members of the house of Christ in the same sense that those who appropriated the blood of the paschal lambs in Egypt during the days of Moses were members of Moses’ house. An earthly inheritance lay before the Israelites under Moses, and a heavenly inheritance lies before Christians under Christ.

By unfaithfulness to their calling, the majority of Israelites within the accountable generation under Moses were overthrown (cut off from the house of Moses); and by unfaithfulness to their calling, the majority of Christians under Christ will also be overthrown (cut off from the house of Christ).

Neither the type nor the antitype has to do with eternal verities. The faithless Israelites were overthrown on the right side of the blood in the type, and thus it will be for faithless Christians in the antitype.

For many are called [as the entire accountable generation under Moses], but few are chosen [lit., “called out,” as Caleb and Joshua]. (Matthew 22:14)

The key words in Hebrews 3:6 pertaining to hope are “confidence” and “rejoicing.” The Greek word translated “confidence” (parresia) has to do with being “bold,” or “courageous”; and the Greek word translated “rejoicing” (kauchema) has to do with “the object of boasting,” “a thing of pride.”

Christians are to be bold, courageous as they journey toward their heavenly inheritance; and they are to exult in the hope set before them. They are to display this hope as the very object of the salvation that they possess in such a manner that the One who secured this hope for them will receive the praise, honor, and glory.

A FUTURE INHERITANCE

The future inheritance of the saints (1 Peter 1:4), mentioned numerous times in Scripture, must be understood from the standpoint of the inheritance surrounding the birthright, having to do with firstborn sons. The word translated “birthright” in the New Testament is from the Greek word prototokia, a plural noun that should be properly rendered, “the rights of the firstborn.” And the rights of firstborn sons consist of a plurality of rights, which are inherited rights.

The rights of firstborn sons in the Jewish economy in the Old Testament consisted of three things:

1) Ruler of the household under and for the father.
2) Priest of the family.
3) The reception of a double portion of the father’s estate.

Every Jewish firstborn son was in line to receive this trifold inheritance; but, according to that which God has revealed in His Word, this inheritance was forfeitable. The positional standing as a firstborn son did not itself guarantee that the inheritance would be received. A firstborn son, through rebellious actions, could forfeit the rights of primogeniture.

Two classic examples of the forfeiture of the rights belonging to firstborn sons are given in the book of Genesis, the book wherein the roots of all biblical doctrine lie. One is the account of Esau, and the other is the account of Reuben.

1) ESAU AND THE BIRTHRIGHT

Esau, the firstborn of Isaac, forfeited his birthright to his younger brother, Jacob. Esau forfeited his birthright to satisfy a fleshly gratification. He sold his birthright to his younger brother, Jacob, for a single meal (Genesis 25:27-34).

Since the rights of the firstborn had ultimately been promised to Jacob (Genesis 25:23), some doubt that Esau ever actually possessed these rights. However, Esau was no pretender to the rights of the firstborn. The Greek word translated “sold” in Hebrews 12:16 (referring to Esau and the birthright) is inflected in a tense implying that the article sold belonged to Esau alone, and he was fully aware of his actions when he sold his birthright to Jacob.

In Genesis 25:34 we read that Esau “despised his birthright.” The Greek word in the Septuagint Version of the Old Testament translated “despised” implies that Esau regarded the birthright as a paltry, a mere trifle. Esau regarded the birthright as practically worthless, and sold his rights as firstborn with the thought in mind that what he was selling was of no real value.

It was only later, at a time when it was too late, that Esau realized the value of that which he had sold. Though the forfeiture of the birthright did not affect Esau’s sonship, it did affect forever blessings surrounding his relationship to Isaac as firstborn.

After Jacob had been blessed as the firstborn in the family, Esau, apparently for the first time, realized the value of that which he had forfeited. Esau then tried to retrieve the birthright, but the Scripture records that “he found no place for repentance” (Hebrews 12:17).

After Esau realized the value of the birthright and the finality of that which had occurred, he pleaded with his father, Isaac, to change his mind and bless him also. Esau cried out to Isaac:

Have you only one blessing, my father? Bless me -- me also, O my father! (Genesis 27:38a)

And it is recorded,

And Esau lifted up his voice and wept. (Genesis 27:38b)

(The way in which Genesis 27:38 is worded in the Hebrew text shows that Esau was literally beside himself with grief at this time, apparently from not only coming into a full realization of the value of that which he had forfeited but from realizing the finality of his previous actions as well.)

The word “repentance” means to change one’s mind. Esau sought to effect a change of mind on the part of his father, but “he found no place for repentance,” i.e., Esau was unable to get his father to change his mind.

In this respect, in the light of that which Esau was seeking to accomplish, the American Standard Version of the Bible (ASV, 1901 ed.) has possibly the most accurate rendering of Hebrews 12:17 ASV to be found in any of the translations presently available. This verse in the American Standard Version reads,

For ye know that even when he afterward desired to inherit the blessing, he was rejected; for he found no place for a change of mind in his father, though he sought it diligently with tears.

Isaac could not change his mind. The birthright had been forfeited, the blessing had been bestowed upon Jacob, and the rights belonging to the firstborn were now beyond Esau’s grasp forever.

2) REUBEN AND THE BIRTHRIGHT

Reuben, as Esau, was in direct line to inherit the rights of primogeniture; but because of one grave sin committed during his life, Reuben forfeited these rights. Reuben’s sin, resulting in the forfeiture of his birthright, was sexual impropriety of a nature that dishonored and shamed his father:

“Reuben went and lay with Bilhah his father’s concubine” (Genesis 35:22).

Because of this one sin, years later when Jacob called his twelve sons into his presence (shortly before his death) to relate that which would befall not only them but their descendants “in the last days,” Reuben heard the words:

Reuben, you are my firstborn, my might and the beginning of my strength, the excellency of dignity and the excellency of power.

Unstable as water, you shall not excel, because you went up to your father’s bed; then you defiled it -- he went up to my couch. (Genesis 49:3-4)

Not only did Reuben himself not excel, as Jacob prophesied, but the tribe of Reuben did not excel. Reuben’s forfeiture of the rights of the firstborn affected not only himself but his descendants as well. No judge or prophet ever came out of the tribe of Reuben.

That which Reuben lost, he lost forever. But he himself remained a son of Jacob and was blessed in measure, but not as the firstborn.

Reuben’s birthright was divided among three of his brothers.

The tribal rulership was bestowed upon “Judah.

The priestly office was bestowed upon “Levi.”

The double portion of the father’s estate was given to “Joseph.”

The tribe of “Judah” became the kingly line; the tribe of “Levi” became the priestly line; and the tribe of “Joseph” received the double portion through Joseph’s two sons, “Ephraim” and “Manasseh,” who each received a full inheritance (1 Chronicles 5:1-2).

During the Messianic Era the status created by Reuben’s sin will still abide. The King will be of the house of Judah (Revelation 5:5); the priests will be of the house of Levi (Ezekiel 44:15-16; 48:11); and the double portion will be held by the house of Joseph, through Ephraim and Manasseh (Ezekiel 47:13; 48:4-5).

3) CHRISTIANS AND THE BIRTHRIGHT

Every Christian is presently a “child” of God, or “son,” as seen in Hebrews 12:5-8, awaiting the adoption, to be followed by the reception of the inheritance belonging to firstborn sons. As in the Old Testament, this inheritance consists of three things:

1) A position as ruler.
2) A position as priest.
3) The reception of a double portion of the Father’s estate.

The position of ruler has to do with occupying a position of “power over the nations” with Christ during the coming age (Revelation 2:26-27). God’s original purpose for the creation of man in the beginning involved rulership over the earth (Genesis 1:26-28). And following the complete redemption of man (spirit, soul, and body) and the removal of the earth from its present position (under a curse), this purpose will be realized.

Let Us make man in Our image, according to Our likeness; let them have dominion [let them rule] . . . .” (Genesis 1:26)

For the gifts and the calling of God are irrevocable [without a change of mind]. (Romans 11:29)

God will not change His mind concerning the reason He brought the earth out of its ruined state and called man into existence in Genesis chapter one. Redeemed individuals from the lineage of the first Adam will, in the coming age, with the last Adam, rule over a restored, inhabited earth.

The position of priest has to do with a combined kingly-priestly function that will be exercised by Christians at the same time they are given “power over the nations.”

Christians are presently “priests,” but are not presently “kings and priests.” This position is reserved for the coming age (cf. 1 Peter 2:9; Revelation 5:10). Our present ministry as priests, as Christ’s present ministry as High Priest, is connected with the tabernacle in heaven (cf. Hebrews 9:11-12; 10:19-20; 1 John 1:5-2:2). But this status of existing conditions will continue only until the end of the present dispensation.

During the coming dispensation (the Messianic Era) Christ’s ministry on behalf of Christians will no longer be connected with the tabernacle. He will, prior to that time, come out of the Holy of Holies in the tabernacle, judge Christians, and subsequently appear to Israel on earth as the great King-Priest after the order of Melchizedek.

And the Christians’ ministry at that time will also no longer be connected with the tabernacle. Christians in that day will appear with Christ in glory. They will appear in the position of “kings and priests” with the great “King-Priest” and will rule with Him during the day of His power.

The reception of a double portion of the estate can only have to do with the dual sphere of the kingdom which is to be inherited — both heavenly and earthly. Christians are to rule from the heavens over the earth as joint-heirs with Christ. Occupying such positions really means possessing an inheritance that is associated with both the heavens and the earth. God has promised His Son,

Ask of Me, and I will give You the nations [the Gentiles] for Your inheritance, and the ends of the earth for Your possession. (Psalm 2:8)

This earthly inheritance and possession is open only to God’s Son and those who rule from the heavens as “joint-heirs” with Him. Thus, a rule from the heavens over the earth will incorporate this double portion.

Every Christian is in line to receive the inheritance belonging to the firstborn; but, according to that which is revealed in Scripture, this inheritance is forfeitable. The positional standing of Christians “in Christ” places all Christians in a position wherein God can deal with them in relation to the inheritance awaiting firstborn sons, but this positional standing does not itself guarantee that this inheritance will be received.

A Christian, presently in line to inherit as a firstborn son, by rebellious actions, can, as firstborn sons in the Old Testament, forfeit the rights of primogeniture.

(God’s present dealings with Christians in relation to the rights of the firstborn is with a view to Christians being adopted yet future, adopted into a firstborn standing.)

The fifth and last of the five major warnings to Christians in Hebrews 12:14-17 concerns the account of Esau and the forfeiture of his rights as firstborn. This warning has been placed in the book of Hebrews in a type-antitype arrangement, as the wilderness journey of the Israelites in chapters three and four, to sternly remind and warn Christians that the things that befell Old Testament saints can also befall New Testament saints.

And this warning, having to do with the rights of the firstborn, deals with the central issue that all of the previous warnings have to do with in the final analysis.

Esau, Isaac’s firstborn son, was in line to receive the rights belonging to the firstborn, but he, due to his disobedience, was rejected. Esau was denied the rights of primogeniture — his rightful inheritance within the family.

The Israelites in the wilderness — forming God’s firstborn son (Exodus 4:22-23) — were in line to go in, conquer, and take possession of the land. They were in line to realize their earthly inheritance. But the entire accountable generation, twenty years old and above, save Caleb and Joshua, was overthrown in the wilderness, short of the goal of their calling.

And Christians on their pilgrim journey, with a heavenly inheritance in connection with the rights of the firstborn in view, can, through disobedience, also be overthrown and be denied their inheritance “reserved in heaven.” This is seen in both the type dealing with Esau and the type dealing with the Israelites under Moses, together forming the foundational material for all five of the major warnings in Hebrews.

“To deny the parallel is to overthrow inspiration: to ignore the parallel is to silence Scripture: to admit the parallel is to disclose a momentous peril to the believer in Christ.” — D. M. Panton

A FUTURE SALVATION

The underlying theme throughout the epistles of Peter involves our present hope, which is centered in the salvation to be revealed, wherein Christians will realize the inheritance “reserved in heaven” for firstborn sons. During our present pilgrim walk, anticipating “that blessed hope” set before us, we are being “kept [guarded] by the power of God through faith” for the purpose of realizing the salvation of our souls and occupying positions as joint-heirs with God’s Son during the coming age. The entire program of God for Christians today moves toward this end.

As the living hope possessed by Christians and the inheritance “reserved in heaven” for Christians have their respective counterparts within teachings drawn from the five major warnings in Hebrews, so does the salvation “to be revealed in the last time.” Hebrews 1:14 speaks of a future salvation that is so intimately associated with the inheritance of the saints that “salvation” itself is said to be inherited; and Hebrews 2:3 calls this future salvation, “so great a salvation.”

It is the greatest thing God has ever designed for redeemed man, for it consists of the recipients exercising power and authority from the heavens over the earth with God’s Son when He rules as “King of kings, and Lord of lords.” By coming into possession of this future salvation, Christians will realize the very purpose for their present salvation — the goal of their calling, the end of their faith, the salvation of their souls.

However, the first warning in Hebrews, as the other warnings in this book, gives two sides to the overall picture; and the lessons at the very beginning, as in subsequent warnings, are drawn from Old Testament history. The object lesson beginning these warnings surrounds the experiences of the Israelites in the wilderness:

For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward,

how shall we escape if we neglect so great a salvation . . . ? (Hebrews 2:2-3a)

The “just recompense of reward” is receiving exactly what an individual deserves. All of the Israelites who left Egypt under Moses were saved (1 Corinthians 10:1-4). All of these Israelites had availed themselves of the substitutionary atonement in Egypt by means of the death of the paschal lambs. The death of the firstborn was past and could never be their lot, for the paschal lambs had previously died in their stead.

The danger that the Israelites faced was not that of being returned to Egypt and being removed from the safety of the blood. Such an act was an utter impossibility, for the firstborn had died (via a substitute), and God was satisfied.

Rather, the danger that the Israelites faced lay in the fact that they could be overthrown in the wilderness and not realize the purpose for their deliverance from Egypt. By means of obedience they could realize this purpose, but by means of their disobedience they would fail to realize this purpose. In either instance, they would receive a “just recompense of reward” — receiving exactly what they deserved, based upon faithfulness or unfaithfulness to their calling, whether positive or negative.

The same is true for Christians today. All Christians have availed themselves of the substitutionary death of the Passover Lamb. The death of the firstborn is past and can never be their lot, for the Passover Lamb has already died in their stead.

The danger that Christians face is not that of being removed from the safety of the blood. Such an act is an utter impossibility, for the firstborn has died (via a Substitute); and God, as in the type, is satisfied.

Rather, the danger that Christians face is the same as that which the Israelites under Moses faced: Christians can be overthrown in their present position and fail to realize the purpose for their salvation.

By obedience, which involves a “living” faith — connected with faithfulness in carrying out the works that the Lord has outlined for one’s life — an individual will realize this purpose. But by disobedience, which involves a “dead” faith — connected with unfaithfulness in carrying out the works that the Lord has outlined for one’s life — an individual will fail to realize this purpose.

In either instance, Christians will receive “a just recompense of reward.” They will receive wages exactly commensurate with services rendered as household servants in the Lord’s house, receiving exactly what one deserves in this respect, based upon faithfulness or unfaithfulness to their calling, whether positive or negative.

The “so great a salvation” in Hebrews 2:3, synonymous with the salvation to be inherited in Hebrews 1:14, is, within the context, associated with the inhabited earth to come:

“For He has not put the world to come, of which we speak [lit., ‘concerning which we are speaking’], in subjection to angels” (Hebrews 2:5).

Angels occupy positions of power over the nations during the present age. But, during the coming age, angels will not occupy these positions. Satan and his angels will be removed from their positions of power at the end of the present age; and Christ, with His “companions,” His “co-heirs” (cf. Hebrews 1:9; 3:14), will exercise power over the nations during the coming age.

The writer of Hebrews clearly states that this coming inhabited earth under the rule of man is what the preceding verses are dealing with. The inherited salvation (Hebrews 1:14), the so great a salvation (Hebrews 2:3), has to do with the coming age when a new order of rulers — a new order of sons (Hebrews 2:9-10; cf. Romans 8:18-19) — will be crowned and exercise regal power and authority over the earth.

The books of Hebrews, James, and 1, 2 Peter all deal with the salvation to be revealed, the salvation of the soul; and these epistles, as all of the other epistles (which also deal with this same subject), must be interpreted within this same framework. The warnings in Hebrews and works in James have to do with the same thing as the text in 1 Peter 1:3-5 — a “just recompense of reward” to be realized in the coming age.

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Rewards for those who so govern their lives will be the same as Caleb and Joshua’s — present victory, and the ultimate possession of one’s inheritance (Joshua 13:7-14; 19:48-50). Dare to be a Caleb! Dare to be a Joshua!

You Can Rule and Reign

By Arlen Chitwood of Lamp Broadcast

Then Caleb quieted the people before Moses, and said, “Let us go up at once and take possession, for we are well able to overcome it.” (Numbers 13:30)

The Israelites under Moses, preceding their departure from Egypt, slew the paschal lambs and appropriated the blood of these lambs in Egypt, for a purpose; and this purpose was to be realized beyond Egypt, in the land of Canaan.

The nation of Israel constituted a redeemed, adopted people who had been called from one land to go into another and there realize the rights of primogeniture. This nation had been removed from Egypt and was ultimately placed in a position where the people could enter the land of Canaan, conquer the inhabitants of the land, and rule over “all the nations of the earth” as “a kingdom of priests, and a holy nation.”

This is the manner in which the outworking of the promised blessings destined to flow through Abraham and his seed to the Gentile nations would be brought to pass. Israel was to be placed at the head of the nations, as God’s firstborn son, the nation in possession of the rights of primogeniture. Israel was to rule as “a kingdom of priests, and a holy nation”; and the Gentile nations of the earth were to be ruled by and blessed through Israel (cf. Genesis 12:3; 22:17-18; Exodus 4:22-23; 19:5-6).

At Kadesh-Barnea, when the Israelites were ready to enter the land of Canaan, Moses first sent spies into the land to obtain information concerning both the land and the inhabitants. Twelve spies, one from each of the twelve tribes of Israel, traversed the land, “from the wilderness of Zin to Rehob,” for forty days and nights. They then returned to the camp of Israel with their report, along with samples of the fruits of the land (grapes, figs, and pomegranates [Numbers 13:21-25]).

All twelve spies together gave a report before Moses, Aaron, and the people, which simply had to do with facts concerning the land and its inhabitants — a land flowing with milk and honey, inhabited by a strong people dwelling in walled cities (Numbers 13:26-29).

Then, two of the spies, Caleb and Joshua — on the basis of that which they had seen, in conjunction with Israel’s calling and God’s power — presented a positive report concerning the ability of the Israelites to enter in and conquer the inhabitants. They stated that the Israelites would be “well able to overcome it [the people in the land, with their strength, walled cities, etc.].” (Numbers 13:30)

However, the remaining ten spies presented a negative report concerning the matter. They stated — on the basis of that which they had seen, ignoring Israel’s calling and God’s power — that the Israelites would not be “able to go up against the people” (among whom were “the giants [Hebrew: Nephilim, fallen ones], the sons of Anak” [Numbers 13:31-33]).

And it was at this point that the Israelites made a decision with far-reaching ramifications. It was at this point that the Israelites made their crucial decision relative to whether they would enter the land and allow God to fulfill His purpose for calling the nation into existence or whether they would refuse to enter the land, turning their backs upon the entire matter.

The Israelites, to their own detriment and to the detriment of the surrounding Gentile nations that were to be blessed through Israel, chose to believe the “bad report” proclaimed by the ten spies. They turned away from God’s promises, they turned their backs upon the land, and they turned against Moses and Aaron. Then, they sought to appoint a new leader, with a view to returning to Egypt (Numbers 14:1-4).

As a consequence, God pronounced judgment upon the entire unbelieving, rebellious generation, twenty years old and above. This generation was destined to be overthrown in the wilderness, short of the goal of their calling. Then, the ten spies who had brought a “bad report” before the people of Israel “died by the plague before the Lord”; and during the next thirty-eight and one-half years the “carcasses” of the remainder of the unbelieving, rebellious Israelites fell in the wilderness (Numbers 14:5ff; cf. Hebrews 3:8-19).

Caleb and Joshua though, because they believed that God would bring to completion His plans and purposes that He had for Israel at the time He led the nation out of Egypt, doing exactly what He had promised, were not numbered among those overthrown in the wilderness. They, rather, were numbered among those of the succeeding generation that would be allowed to enter the land.

In fact, the Lord appointed Joshua to lead the people into the land following the death of Moses. Then, once the nation had become securely established in the land, Caleb and Joshua both realized their inheritance (Numbers 14:24-38; Joshua 14:7-15; 19:49-50).

Type — Antitype

The experiences of the Israelites under Moses establishes the basic, fundamental type that God uses concerning the experiences of Christians under Christ (1 Corinthians 9:24-10:11). The One who is greater than Moses is today leading another group out of this world to a calling removed from the world (as in the type, out of Egypt [a type of the world] to a place removed from Egypt).

In the antitype though, the calling is heavenly rather than earthly. Christians under Christ have a calling associated with the heavens, as Israel under Moses had a calling associated with the earth.

Christians have appropriated the blood of the Passover Lamb (as the Israelites appropriated the blood of the paschal lambs in Egypt) and presently constitute a redeemed people called into existence for definite and specific purposes. Christians are being called from one land to go into another and there realize the rights of primogeniture. And they, as the Israelites under Moses, are to engage the present occupants of the land in battle, with a view to both a conquest of the land and the realization of an ultimate inheritance in the land.

Scripture specifically states that our warfare is “not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places [against the spirit forces of wickedness in the heavenlies]” (Ephesians 6:12). Satan and his angels occupy this heavenly realm, as the corrupted nations of Canaan occupied the earthly realm to which Israel had been called; and Christians — within the scope of their calling, drawn from the type — are to enter in, engage, and overcome “the spirit forces of wickedness.” And this is all with a view to Christians one day realizing an inheritance as co-heirs with Christ in this heavenly land.

The report and fruit brought back to the camp of Israel by the twelve spies during Moses’ day has its counterpart in the report and fruit that Christians presently have available in the revealed Word of God. Christians are told about the inhabitants of the land (Ephesians 6:11ff); and, as in Hebrews 6:5, Christians can taste “the good Word of God and the powers of the age to come.”

Christians who have progressed into a mature understanding of the things concerning the land and its inhabitants then find themselves in exactly the same position as the Israelites at Kadesh-Barnea under Moses. Such Christians can, under God, enter the land, engage the enemy, and be victorious over the enemy; or they can refuse to enter the land, resulting in their being overcome by the enemy apart from ever engaging the enemy in combat.

They can follow in the steps of Caleb and Joshua, or they can follow in the steps of the remainder of the nation. The decision is left entirely up to those Christians who have been brought to the antitype of Israel’s Kadesh-Barnea experience following the report of the twelve spies.

Ruin Produced by Unbelief

Unbelief manifested by Israel at Kadesh-Barnea was not something that occurred overnight. Such unbelief had been building from the very time God began to manifest His “wonders in Egypt” through Moses. The people did not understand His mighty works then, and they were quick to forget His mighty works following the Red Sea passage. They “lusted exceedingly in the wilderness, and tested God in the desert . . . They made a calf in Horeb, and worshipped the molded image . . . They forgot God their Savior, who had done great things in Egypt” (Psalm 106:7ff). The climax of the entire matter though was the fact that “they despised the pleasant land; they did not believe His Word” (Psalm 106:24).

At this time, at Kadesh-Barnea, God had allowed them to come up to the very goal of their calling. But once they had “despised the pleasant land” and “did not believe His Word” — refusing to enter the land and realize the goal of their calling — that was the end of the matter.

God will not countenance sin of any type. But the nature, time, and place of this sin necessitated God’s immediate intervention into the affairs of His people, resulting in His actions. And the Israelites, because of the nature of their unbelief at this particular time and place, were left without recourse. They could now do only one thing. They could now only turn back into the wilderness, where the entire accountable generation would die, short of the goal of their calling.

At Mount Sinai, following the forming and the worship of the molded (KJV: molten) calf, God set about to do away with the present nation and begin anew through Moses, making of him “a great nation”; and this same thing also occurred following the manifested unbelief of the people at Kadesh-Barnea (Exodus 32:9-10; Numbers 14:11-12). But Moses’ intercession on behalf of Israel, on both occasions, stayed God’s hand of judgment after this fashion (Exodus 32:11-14; Numbers 14:13-20).

Events at Kadesh-Barnea though occurred at a terminal point in God’s plans and purposes rather than at a preparatory point, as those at Mount Sinai; and, consequently, following God’s pronouncement at Kadesh-Barnea that the nation itself would be spared, circumstances were quite different than those existing at the time that this same announcement was heard at Mount Sinai.

Following the events at Mount Sinai, Moses was instructed to “lead the people to the place of which I have spoken to you . . . the land of which I swore to Abraham, to Isaac, and to Jacob” (Exodus 32:34-33:1). But following similar events at Kadesh-Barnea, ending the same way as at Mount Sinai — which followed the people’s refusal to enter the land — there was then no place for Moses to lead them. They were at the end of the line; and, although the nation itself would be spared, there was nothing left for God to do but set the entire accountable generation aside.

Immediately after God announced at Kadesh-Barnea that the nation would be spared, He then turned and pronounced judgment upon those who had seen His glory and miracles but had now tempted Him “these ten times” (Numbers 14:22ff). The number “ten” is an apparent allusion to both the ten faithless spies and the fullness in God’s sight of Israel’s unfaithfulness, dating all the way back to the time when He had first begun to deal with the nation in Egypt.

“Ten” is the number of ordinal completion, pointing in Numbers 14:22 to the full extent that the nation would be allowed to go in their unfaithfulness before judgment fell. As God had dealt with the Amorites in Genesis 15:16, so He would deal with the Israelites at Kadesh-Barnea. Judgment was withheld upon the Amorites until their iniquity had become full, and judgment was withheld upon the Israelites until they had reached this same point at Kadesh-Barnea.

After Israel’s unfaithfulness had been manifested in all its fullness, judgment fell. And God, during the next thirty-eight and one-half years, overthrew the entire accountable generation in the wilderness. Not a single Israelite numbered among this unfaithful generation was spared to subsequently enter the land under Joshua.

Reward Awaiting Belief

Obedience to that which God has said is the crucial matter. A seeming impossibility surrounding the issue at hand, as with the Israelites at Kadesh-Barnea, is of no moment. God has spoken, the matter is in His hands, and His people are to exhibit faithfulness therein.

1) Natural or Supernatural Means

The Israelites at Kadesh-Barnea viewed entrance into the land from two perspectives — naturalistic, and supernaturalistic.

From a naturalistic perspective, there was no question concerning the inability of the Israelites to go in and take the land. The inhabitants of the land were stronger, and the Israelites were no match for them. This was plainly exhibited when the Israelites subsequently sought to enter the land apart from the presence, power, and leadership of the Lord (Numbers 13:28-29; 14:40-45).

However, viewing entrance into the land from a supernaturalistic perspective, the strength possessed by the inhabitants of the land was of no moment. Strength to defeat the enemy did not lie within the ability of the Israelites themselves (that would have been naturalistic), but outside their ability (supernaturalistic).

The battle belonged to the Lord (2 Chronicles 20:15); and no obedient Israelite, exercising faithfulness after the order of Caleb and Joshua, could fail in battle. Failure within the realm of faithfulness was not possible, for such would reflect upon the very faithfulness of God itself. Failure could come only through “unfaithfulness.”

2) Possessing the Land

The earthly land inhabited by the nations of Canaan has its counterpart in that heavenly land inhabited by Satan and his angels. There were supernatural beings (the “giants [Hebrews: Nephilim, fallen ones]”) contesting the right of the Israelites to enter into and take possession of the earthly land, and there are supernatural beings (Satan and his angels) contesting the right of Christians to enter into and take possession of the heavenly land.

The Nephilim (the offspring resulting from the co-habitation of the “sons of God [angels within Satan’s kingdom]” with the “daughters of men [female offspring from the lineage of Adam; cf. Genesis 6:2-4; Numbers 13:32-33]”) had infiltrated the nations of Canaan, opposing the Israelites’ entrance into and conquest of the land; and many of the very ones responsible for this past condition of the land of Canaan presently inhabit the heavenly land, opposing the Christians’ entrance into and conquest of that land.

The Israelites had been redeemed in Egypt and prepared in the wilderness for that time when God would open the way for them to go in and take the land. The law had been given to Israel at Mount Sinai, along with instructions for the tabernacle and its associated priestly ministry and worship. The law with its rules and regulations was to be Israel’s constitution — the Magna Charta for the kingdom — given to govern the nation’s affairs in the kingdom; and the tabernacle with God dwelling in the Holy of Holies in the midst of His people was to be the central place of worship for the “kingdom of priests,” through whom God would bless all the nations. Israel, God’s firstborn son, was to enter the land, conquer the inhabitants, and bear rule in a worldwide theocracy after this fashion.

Not only were the Israelites prepared in the wilderness for the task ahead, but at Kadesh-Barnea they had been brought into an intimate knowledge of things concerning the land itself. They heard the report of the spies who had traversed the land; along with seeing and tasting the actual fruits of the land. In essence, they had moved in one and one-half years from a simple knowledge concerning things relative to the death of the paschal lambs in Egypt to a mature knowledge concerning the land and entrance therein. They had moved from what is called in the Greek text gnosis (knowledge) to epignosis (mature knowledge). God had brought them into such mature knowledge for one central purpose:

Entrance into and conquest of the land, along with all that would be involved in the theocracy once they were in the land.

The entire matter is the same in Christendom today. God does not immediately move newborn Christians onto the front lines against the enemy in the land. Rather, He first trains and prepares them. Within this preparation, there is a progression in teaching that leads Christians from a rudimentary knowledge concerning the death of the Passover Lamb to a mature knowledge concerning the land and entrance therein.

In other words, the preparation of Christians involves leading them from gnosis (knowledge) to epignosis (mature knowledge); and God brings Christians into such mature knowledge for one central purpose:

Entrance into and conquest of the land, along with all that will be involved in the theocracy once they are in the land.

There is a land to be possessed; but as in the earthly, so in the heavenly — Christians must enter in and engage the enemy. There can be no such thing as a Christian being victorious in this realm who has never gone forth to battle. The victors alone (overcomers during the present dispensation) will ultimately possess the land and rule within the theocracy.

Ability

There was no question in the minds of Caleb and Joshua concerning the ability of the Israelites, under God, to enter in and possess the land. Their attitude, voiced in Caleb’s words, was, “Let us go up at once, and possess it; for we are well able to overcome it.” And this must be the attitude expressed by Christians today, for therein alone can victory be achieved.

The Israelites would have been well able to take the land. Their ability lay completely within God’s power and provision. That which God had begun in Egypt and continued in the wilderness was to be carried through to completion in the land of Canaan. God, by and through His power, had removed them from Egypt and sustained them during their wilderness journey; and, beyond Kadesh-Barnea, He would have provided victory over the enemy and would have subsequently established them in the land.

But the Israelites refused to enter the land. Their unbelief, which had been building from the time God began to perform His mighty works in Egypt, caused them to look to their own inadequate ability. This then led them to turn from the land of Canaan and longingly look back to the land that they had left, the land of Egypt (Numbers 14:2-4; cf. Luke 9:62). They suffered defeat before ever engaging the enemy in combat.

And things are no different in Christendom today. Christians are well able to take the land set before them. Their provision lies completely within God’s power and control of the matter. That which God began in the life of a Christian at the point of his salvation is to be carried through to completion in the land set before him. God, by and through His power, has redeemed the individual, is presently sustaining him during his pilgrim journey, and desires to establish him in the land to which he has been called.

Should the Christian fail in his calling relative to the land (in the antitype of Israel’s failure at Kadesh-Barnea), he, as the faithless Israelites, places himself in a position of unbelief concerning entrance into the land. The goal of his calling involves entrance into and conquest of the land; and once this goal has been set aside, there is nothing left. Such a Christian has rejected his calling; the purpose for his very existence has been discarded. And this is the point in the antitype where unfaithfulness reaches the full extent that God will allow.

This is the point where the number “ten” from Numbers 14:22 comes into view. And, as with the Israelites, so with Christians: God withholds terminal judgment in one’s life relative to the land and the things of the land up to this point, but not beyond.

(In order to understand why judgment must fall at this point in God’s dealings with His people — whether in His dealings with Israel [the type] or in His dealings with Christians [the antitype] — study Hebrews 6:4-6 in the light of its context [chapters 3-5]. Understanding this type-antitype structure will reveal the why of the word “impossible” in Hebrews 6:4.)

Just as there was no reason for the Israelites under Moses to have failed to realize the goal of their calling in the type, there is no reason for Christians under Christ to fail to realize the goal of their calling in the antitype. The One who has “begun a good work in you [at the point of one’s eternal salvation] will complete it until the day of Jesus Christ [that time beyond the present dispensation when all Christians appear before the judgment seat of Christ]” (Philippians 1:6). God will continue His work in the lives of Christians in order to bring them victoriously into the land.

This is the goal! But Christians must patiently endure in the present race of the faith. They must keep their eyes fixed upon Jesus, “the Author [Originator] and Finisher [Perfecter] of our faith” (Hebrews 12:1-2; cf. James 1:2-4, 12; 1 Peter 1:7; 2 Peter 1:5-11). It is through the supernatural power of God alone — the power presently performing a work in the lives of Christians, with one main goal in view — that Christians can overcome the supernatural power of the enemy.

The Battle for the Land

From the point of the Israelites’ appropriation of the blood of the paschal lambs in Egypt, everything was directed toward one goal — entrance into and occupation of an earthly land, with the theocracy in view.

And it is the same in the lives of Christians today. From the point of their appropriation of the blood of the Passover Lamb, everything is likewise directed toward one goal — entrance into and occupation of a heavenly land, with a theocracy in view.

The one book in the New Testament that, in its overall structure, possibly sets forth that facet of truth dealing with the Christians’ relationship to the heavenly land better than any other is Paul’s epistle, Ephesians. Paul used the expression “in heavenly places [lit. in the heavenlies]” five different times in the six chapters of this epistle.

Two of these times, the Christians’ position in the heavenlies is in view (Ephesians 1:3; 2:6); two other times, the position of Satan and his angels in the heavenlies comes into view (Ephesians 3:10; 6:12); and the other time, the position of Christ at the right hand of God, also in a heavenly place, is in view (Ephesians 1:20).

1) In the Heavenlies

Revelation in Paul’s letter to the Ephesians begins by revealing blessings awaiting Christians “in heavenly places [‘in the heavenlies’] in Christ,” and terminates by revealing a warfare confronting Christians against “spiritual wickedness in high places [‘the spirit forces of wickedness in the heavenlies’]” (Ephesians 1:3; 6:12). The heavenlies, wherein blessings are to be realized in chapter one, and the heavenlies in which the enemy presently resides in chapters three and six, must be looked upon as one and the same.

A Christians positional standing is “in Christ” in the heavenlies where God Himself dwells; but, contextually, the spiritual blessings in view are to be realized by Christians as they move in, conquer, and dwell in the heavenly land held by the enemy in chapter six. In this respect, there are heavenly blessings for present victorious engagements of the enemy, and there are heavenly blessings awaiting victorious Christians in that coming day when the enemy will finally be dislodged from the land.

Contextually, the blessings in chapter one are associated with the “adoption” (Ephesians 1:5), the “dispensation of the fullness of the times” (Ephesians 1:10), the “inheritance” (Ephesians 1:11, 14, 18), and the “wisdom and revelation in the knowledge [Greek: epignosis, mature knowledge] of Him” (Ephesians 1:17). Such blessings to be realized by Christians are, thus, intimately associated with the heavenly land to which they have been called; and the entire matter is projected out into the coming age, but not to the exclusion of the present dispensation.

The present spiritual warfare in the heavenlies is with a view to the coming age, but spiritual blessings await the victors during both present and future time. There can be no future occupation of the land apart from a present warfare against the enemy; and the blessings extend throughout both eras.

Ephesians moves progressively from chapter one into things relative to eternal salvation and the revelation of the mystery in chapters two and three. Believing Gentiles have been placed together in the same body with believing Jews. God has broken down the “middle wall of partition” by creating one new man, where there is neither “Jew nor Greek” (Ephesians 2:8-16; cf. Galatians 3:28).

Believing Jews and believing Gentiles, together in one body, forming the one new man, then become “fellowheirs” of the heavenly promises and blessings in view (Ephesians 3:6; cf. Galatians 3:29). The very purpose for an individual’s salvation is to be realized through the reception of the inheritance introduced in chapter one and continued in chapters two and three.

The Christians’ association with the heavenlies is presently being made known to the “principalities and powers in heavenly places [in the heavenlies]” “by [through] the Church” (Ephesians 3:9-10). God is making known to the incumbent rulers in the heavenlies that they are about to be replaced; and He is making this known through the ones who are destined to occupy these positions, the ones presently engaging the enemy in the heavenlies.

Christians are to know about the blessings awaiting them in the heavenlies, the coming dispensation, the inheritance, the mystery, etc. And to make this known, in the strict biblical sense, is the primary task of pastor-teachers.

The latter part of chapter four and the first part of chapter five continues with thoughts and exhortations concerning walking worthy of one’s high calling; and this is followed by related material in the latter part of chapter five and the first part of chapter six concerning the relationship of husbands and wives, children and parents, and servants and masters.

Then, at the conclusion of the epistle, in the latter part of chapter six, the crux of the entire matter comes into view. Beginning in Ephesians 6:10, the apostle Paul says, “Finally, my brethren, be strong in the Lord and in the power of His might.” The engagement with the enemy now comes to the forefront in the epistle. The enemy is revealed, and the proper armor with which the Christian is to clothe himself is given (Ephesians 6:12-17).

2) The Spiritual Warfare

There is a battle to be fought, and there is a victory to be won. This battle not only requires extensive preparation but also the correct armor; and pastor-teachers in the Church are to see that Christians placed under their care become properly equipped to engage the enemy in the battle at hand (cf. Ephesians 3:10-11; 4:11-16; 6:11-18).

Going forth to battle, one’s loins are to be girded with truth (showing truthfulness, earnestness, and sincerity in the conflict), a person is to have on the breastplate of righteousness (showing a righteous manner of living), his feet are to be shod with the preparation of the gospel of peace (showing that the messenger properly understands and is able to proclaim both present and future aspects of salvation), he is to take the shield of faith (showing faithfulness to act in the realm God has commanded), he is to put on the helmet of salvation (showing a hope relative to a future salvation [the salvation of the soul]), and he is to take the sword of the Spirit (showing an acquisition of the Word of God). Only in this fashion can a Christian stand in a victorious manner against “the wiles of the devil.”

(Refer to To Him Who Overcomes in this site for a more complete discussion of Ephesians 6:14-17.)

One’s faithfulness in the entire realm of proper preparation is the primary prerequisite. As in Jude 1:3, one is to “contend earnestly for the faith [i.e., ‘earnestly strive for (with reference to, in the good contest of) the faith’].” He, according to the parallel passage in 1 Timothy 6:12, is to “Fight the good fight of faith [lit. Strive in the good contest of the faith]”; and, in this manner he is to “lay hold on eternal life [lit., lay hold on life for the age (a future salvation, to be realized during the Messianic Era, associated in the text with his calling)].”

The words translated “contend” in Jude 1:3 and “fight” in 1 Timothy 6:12 are from epagonizomai and agonizomai respectively in the Greek text. Note that the only difference in these two words is the prefix “ep” in Jude (this is the preposition epi [upon] prefixed to the word [the “i” is dropped when epi is prefixed to a word beginning with a vowel]). Epi, used in this manner, intensifies the meaning of the word, providing the translation, “contend earnestly [earnestly strive].”

Agonizomai is the Greek word from which our English word “agonize” is derived. The word could more properly be translated “strive,” as in Luke 13:24 and 1 Corinthians 9:25. Every muscle is to be strained; every effort is to be expended, in the “good contest of the faith.”

In Jude 1:3-5 this contest is associated with entrance into the land to which Christians have been called; and the false teachers in these verses are seeking, by and through that which they are teaching, to mislead and thus prevent Christians from entering this land (ref. the ten unfaithful spies and the results of their message). However, Christians following the admonition in Jude 1:3 need not fear the false teachers in Jude 1:4, nor fear being numbered among the unfaithful in Jude 1:5. Such Christians will experience victory after victory in the battle and partake of rich spiritual blessings that the Lord has reserved for His conquerors, both now and in the coming age.

Concluding Thoughts:

Dare to be a Caleb! Dare to be a Joshua!

Rewards for those who so govern their lives will be the same as Caleb and Joshua’s — present victory, and the ultimate possession of one’s inheritance (Joshua 13:7-14; 19:48-50).

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Ch. 15, You Can Rule and Reign, Judgment Seat of Christ BOOK

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Issues of the judgment seat, in every instance, will result in a just recompense. Every Christian will receive exactly what he deserves — reward, or chastisement — in complete accordance with revealed faithfulness or unfaithfulness in carrying out or failing to carry out that portion of the Lord’s business which had been entrusted to him.

When He Is Approved

By Arlen Chitwood of Lamp Broadcast

Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life that the Lord has promised to those who love Him. (James 1:12)

The epistle of James — as all epistles in the New Testament — centers its teaching on different facets of the salvation of the soul (James 1:21; 5:19-20), which is with a view to an inheritance in Christ’s coming kingdom (James 2:5). This epistle opens by pointing to the fact that the various trials, testing in one’s life (the trying of one’s faith), result in “patience [patient endurance]”; and a Christian is to patiently endure under these trials and testing, allowing the Lord to progressively lead him from immaturity to maturity in the faith.

He is to let “patience have its perfect work [patient endurance have its end-time work]” in order that he might be “perfect and complete, lacking nothing [mature and complete, lacking nothing]” (James 1:2-4).

Christians are not brought from immaturity to maturity in the faith overnight. Maturity in the faith is a lifelong process. When God called Abraham out of Ur of the Chaldees, Abraham had numerous things to learn about how the Lord works patient endurance and brings about maturity in one’s life.

Abraham failed many times (e.g., not leaving his kindred behind in Ur, going down to Egypt for help, seeking to help God fulfill His promise concerning a son, etc. [Genesis 12:1, 10; 16:1ff]); but God continued to work in Abraham’s life until he had been brought to the place of unquestioned obedience, to the place where there was complete reliance upon the Lord.

It was not until some sixty years beyond the time Abraham had left Ur that he is seen being brought into a state where he was ready to undergo the supreme trial, the supreme test, in his life. God, at this time, instructed Abraham to offer His son “for a burnt offering,” at a particular place (Genesis 22:1ff); and Abraham simply set about to do exactly what God had told him to do. There was no remonstrance, no delay, and no questions were asked; instead, there was perfect obedience and complete reliance upon the Lord to bring matters to pass (cf. Psalm 37:5).

Abraham had been brought into this mature state in the true sense of James 1:2-4. He had learned patient endurance by and through his faith being tested. He had patiently endured under various trials and testing over a period of about six decades (though failure had occurred at times); and the Lord had, through this process, brought him into that mature state where he was “complete, lacking nothing.”

And Christians today are to be brought into a mature state through this same process (though failure, as it did with Abraham, may occur at times). Abraham’s faith (a belief in that which God had said) was tested, and a Christian’s faith (a belief in that which God has said) is to be tested.

(Note that there is an inseparable connection between a person being led from immaturity to maturity and that person receiving the Word of God into his saved human spirit. There can be no growth from immaturity to maturity apart from a reception of the Word, for faith — believing God, the one thing pervading the whole of the matter — “comes by hearing and hearing by the Word of God” [Romans 10:17].

In James, Christians are to “receive with meekness the implanted Word” [James 1:21]. They are to study the Word, meditate upon the Word, allow the Word to flow into their saved human spirits. The indwelling Holy Spirit then takes this Word and leads Christians “into all truth” [John 16:13-15]. Thus, it is this “implanted Word” that lies at the heart of all activity surrounding the testing of one’s faith, which brings about patient endurance.

The continued reception of the Word can only be that which is seen as central in the entire process. There can be no testing of one’s faith apart from “the implanted Word,” and there can be no patient endurance and progressive growth toward maturity in the faith apart from such testing.)

Approval

In James 1:3, the trials and testing of one’s faith bring about patient endurance. Then, in James 1:4, as in James 1:12, the individual is to continue to patiently endure under continued trials and testing that the Lord brings to pass in his life. A continued refining process after this fashion, progressively working maturity, is for a revealed purpose.

According to verse twelve, the man who patiently endures temptation in the manner set forth in these verses will be “blessed” of the Lord, he will be “approved (KJV: ‘tried’)” by the Lord, and he will then “receive the crown of life” from the Lord.

Thus, the entire matter is with an ultimate view to issues of the judgment seat of Christ and the Messianic Era to follow. “Approval” or “disapproval” in connection with blessings and crowns will occur at the judgment seat; and the reason for approval, blessings, and crowns will be realized in the era beyond, during the Messianic Era.

In this respect, the revealed purpose for the present patient endurance of Christians, leading to maturity, is in order that they might one day realize the purpose for their calling. This maturing process, for those allowing it to occur in their lives, will result in their one day being approved for positions as co-heirs with Christ in the kingdom.

(The word translated “tried” in verse twelve of the KJV is from dokimos in the Greek text, meaning “approved [through testing].” This same word, with the prefix “a,” appears in 1 Corinthians 9:27 [adokimos]. The letter “a” negates the word, making it mean exactly the opposite. The context of 1 Corinthians 9:27 has to do with running the present race of the faith, with a crown in view [1 Corinthians 9:24-26], which is the identical thought in James 1:12. Paul sought to always keep his body under subjection (in reality, a patient endurance under trials and testing), lest after instructing others concerning this very thing, he himself could be “disqualified [KJV: ‘a castaway’ (be disapproved or be rejected)].”

Dokimos in its verb form [dokimazo], with the preposition apo prefixed to the word [apodokimazo], appears in Hebrews 12:17, where Esau was rejected for inherited blessings associated with the birthright. The preposition apo means “from”; and, prefixed to dokimazo, the word, for all practical purposes, means the same as dokimos with an “a” prefixed, as in 1 Corinthians 9:27.)

In relation to the preceding, an object is in view — the birthright. Esau, although he was the firstborn, had sold his birthright; and, relative to the inheritance, he was now “rejected” (apodokimazo).

Esau was rejected immediately after his younger brother, Jacob, had received the blessing belonging to the firstborn. Prior to this time, Esau had made light of his birthright, considering it to be of little value (“Esau despised his birthright” [Genesis 25:34]. The Hebrew word translated “despised” means to hold in contempt, to make light of. The Septuagint version of the Old Testament uses a word that means to consider of little value).

Esau did not come into a realization of the true value of the birthright until after Isaac had bestowed the blessing belonging to the firstborn upon Jacob. It was only then that Esau realized what he had forfeited and sought to retrieve the rights belonging to the firstborn.

Esau, at this time, “cried with a great and exceeding bitter cry, and said to his father, ‘Bless me, even me also, O my father.’” But it was too late. The birthright had been forfeited, the blessing belonging to the firstborn had been bestowed upon another, and no reversal of the forfeiture and blessing could occur. The birthright, with its attendant blessing, was now beyond Esau’s grasp forever.

Esau, after realizing that the birthright was no longer his and was beyond his grasp forever, referred to the forfeited rights of the firstborn after this manner:

“Have you only one blessing, my father? Bless me—me also, O my father!” (Genesis 27:38a; cf. Genesis 27:34-37)

And it is recorded that Esau then “lifted up his voice, and wept.” (Genesis 27:38b)

This is seen within another frame of reference in Matthew’s gospel where individuals are seen weeping and gnashing their teeth (Matthew 13:42; 22:13; 24:51; 25:30). This is an Eastern expression showing deep grief; and the contexts of these passages clearly show that things relating to the rights of the firstborn, not eternal life, are in view.

The rejection experienced by Esau is the last of five major warnings in the book of Hebrews, and this rejection constitutes an Old Testament type of that rejection that Paul referred to in 1 Corinthians 9:27. The reference is to Christians who will have forfeited the rights of primogeniture, appearing in Christ’s presence at His judgment seat.

Many Christians are presently following the same path that Esau took (considering the birthright to be of little value), and such Christians will one day come to the end of the matter in exactly the same way as seen in Esau’s life. They, although presently in line to be blessed as the firstborn — Christians are presently being dealt with as “sons,” with a view to one day being adopted as firstborn sons (Hebrews 12:5-8) — will have forfeited this right; and they will be rejected for the blessing.

The rights of the firstborn must be retained or there can be no blessing belonging to the firstborn. The “spiritual blessings” associated with the heavenlies in Ephesians 1:3 cannot be appropriated by Christians who forfeit the rights of primogeniture, for these blessings are intimately connected with the inheritance belonging to the firstborn (Ephesians 1:10-18). These blessings are reserved for those who overcome the inhabitants of that heavenly land during the present age, who will be shown qualified to enter that land as sovereigns during the coming age.

Christ is presently in the process of “bringing many sons to glory” (Hebrews 2:10). He, through the things that He suffered, has become the “Captain [Originator, Founder]” of a salvation associated with sonship — the “so great a salvation” of Hebrews 2:3.

In 1 Peter 1:9-11, suffering with respect to Christ’s sufferings is connected with both the salvation of the soul and the glory to be revealed (“sufferings of Christ” [1 Peter 1:11] should literally be translated, “sufferings with respect to [on behalf of] Christ”). The reference is not to Christ’s sufferings but to Christians entering into these sufferings.

In 1 Peter 4:12-13, such sufferings are connected with the trials and testing in James chapter one. The trying of one’s faith (working patient endurance) and the sufferings with respect to Christ’s sufferings (suffering through trials and testing) cannot be separated one from the other. That which is in view has to do with patient endurance under trials and testing, and the end of the matter in both James and 1 Peter is the salvation of one’s soul. It is being approved (as in James 1:12) and being placed in the position of a son (as in Hebrews 2:10), realizing the rights of primogeniture during the coming age.

Sovereignty

To exercise sovereignty during the coming age, one must possess a crown; and to possess a crown one must first be approved for the crown. Approval will occur before the judgment seat, and approval at this time will be based on works that endure the fire (1 Corinthians 3:11-15).

The “trying of one’s faith,” working patient endurance, is inseparably associated with “works” in James. Comparing Genesis 22:1ff with James 2:21 (along with the text leading into the passage in James) reveals that a servant’s works emanate out of his patient endurance under trials and testing; and viewing James 2:14-26 as a whole, works are seen to emanate out of faith. It is faithfulness under trials and testing, resulting in works. Such works are those that God would have the one being tried and tested to carry out; and these are the type of works that will endure the fire at the judgment seat.

The trial of “every man’s work” in fire at the judgment seat will be with a view to approval or disapproval — approval if found worthy, disapproval if not found worthy.

This approval or disapproval will occur through testing, and the method of testing will be “by [‘in’] fire”:

each one’s work will become clear; for the Day will declare it, because it will be revealed by [in] fire; and the fire will test [test with a view to approval] each one’s work of, what sort it is. (1 Corinthians 3:13)

Approval at the judgment seat will be for a prior revealed purpose. God’s purpose in working patient endurance in a Christian’s life through trials and testing (progressively effecting maturity) is the corresponding issuance of works in his life, the heart of that which this entire process leads into in the epistle of James. Approval follows Christians allowing the Lord to work patient endurance in their lives; and approval will, in turn, be followed by sovereignty during the coming age (Revelation 3:21).

1) To Receive a Kingdom, and to Return

During His earthly ministry, Christ delivered two companion parables to His disciples to graphically illustrate various aspects of the matter at hand — the parable of the talents (Matthew 25:14-30), and the parable of the minas or pounds in the KJV (Luke 19:11-27). The “man” or “nobleman” in the two parables called “his own servants,” delivered unto them “his goods,” commanded them to “Do business (KJV: ‘occupy’) till I come,” and then departed “into a far country to receive for himself a kingdom, and to return.”

The “man” or “nobleman” is Christ, the “servants” are Christians, “his goods” have to do with His business, and the “far country” is heaven. Christ has departed into heaven to receive a kingdom from His Father, with a view to returning for His servants (to reckon with them) following the reception of this kingdom (cf. Daniel 7:9-14; Revelation 11:15; 19:11ff).

During the time of the Lord’s absence, His servants are to “occupy” themselves with that which is entrusted to their care. The “ten servants” and “ten minas (pounds)” in the gospel of Luke, showing ordinal completion in both instances, reveal that all of His servants and all of His business are in view. Christ called all of His servants and left them in charge of all of His business during the time of His absence.

While the parable of the pounds in Luke’s gospel reveals the overall scope of both the Lord’s servants and the Lord’s business (“ten servants,” “ten minas [pounds]”), the parable of the talents in the gospel of Matthew reveals the different portions of this business delivered to different servants within the overall scope of His dealings with His servants (“And to one he gave five talents, to another two, and to another one; to each according to his own ability . . . .”).

Simple teachings derived from comparing the two parables point to the fact that every servant of the Lord has been entrusted with some facet of the Lord’s business during the time of His absence. No servant has been overlooked; nor has any portion of the Lord’s business been withheld from His servants.

The one thing above all else required of servants is faithfulness (1 Corinthians 4:2; cf. Luke 12:42-46). Servants of the Lord must exercise faithfulness in carrying out that portion of the Lord’s business with which they have been entrusted. “Success” is an entirely different matter. No servant has ever been called to be successful, only faithful. Success though will always follow faithfulness, whether man so recognizes that which the Lord deems as success or not.

Placing the entire matter over into the framework of the epistles of James and 1 Peter, it seems apparent that God brings about the necessary trials and testing in a Christian’s life that will move that Christian into that area of work (that portion of the Lord’s business) that has been outlined for his life (delivered to him by the Lord). The individual is to exercise faithfulness as he patiently endures trials and testing; and as he progressively matures in the faith after this fashion, the Lord brings about an outworking in his life of that facet of the Lord’s business entrusted to him (cf. Philippians 1:6). Thus, such works, in reality, are those done under the direction and leadership of the Lord as the Christian exercises faithfulness to his calling.

All of this occurs for a purpose. In the parable of the talents and the parable of the pounds, the day eventually came when the “man” or “nobleman” returned to reckon with His servants — pointing to the return of Christ “in the air” for His servants and the subsequent reckoning “at the judgment seat” with His servants.

The only concern at hand in this reckoning in both Matthew’s and Luke’s accounts was that which the servants had done with the Lord’s possessions that had been entrusted to their care during the time of their Lord’s absence, and the only matter in view beyond this reckoning was that of occupying positions of sovereignty in the kingdom.

2) Well Done Good and Faithful Servant

According to both the parable of the talents and the parable of the pounds, hearing a “Well done . . . .” from the Lord at the time He reckons with His servants is contingent on the servants having brought forth an increase through the use of the talents and/or pounds. The increase not only had to come from within the scope of that which the Lord had left in charge of all His servants (the ten minas [pounds]) but it also had to come from within the scope of that which the Lord had entrusted individually to each servant (the various talents).

In the parable of the minas (pounds), the servants were judged strictly on the basis of their use of the minas (pounds) during the time of the Lord’s absence. Nothing else was in view.

The increase was wrought only through the use of that which the Lord had entrusted to their care:

Then came the first, saying, “Master, your mina (KJV: pound) has earned ten minas (pounds).”

And the second came, saying, “Master, your mina (pound) has earned five minas (pounds).” (Luke 19:16, 18)

And the revealed reward for faithfulness therein was completely commensurate with the increase:

And he said to him [the first servant], “Well done, good servant; because you were faithful in a very little, have authority over ten cities.”

Likewise he said to him [the second servant], “You also be over five cities.” (Luke 19:17, 19)

In the parable of the talents, a slightly different facet of the picture is presented. Judgment in this parable is based strictly on the increase of that which was delivered to individual servants within the scope of their calling, and an increase of the same proportion percentage-wise (though not necessarily in quantity) brought about identical commendations and rewards:

So he who had received the five talents came and brought five other talents, saying, “Lord, you delivered to me five talents; look, I have gained five more talents beside them.”

He also who had received two talents came and said, Lord, you delivered to me two talent; look, I have gained two more talents beside them.” (Matthew 25:20, 22)

The increase in each instance was one hundred percent, and the response of the Lord to both servants was identical:

His Lord said to him, “Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your Lord.” (Matthew 25:21, 23)

The thought is not necessarily how hard or how long one works, but how faithful one is in carrying out the task that the Lord has delivered into his hands during the time allotted (cf. Matthew 20:1-16). By comparing the parable of the talents with the parable of the minas (pounds), faithfulness among Christians to the task at hand is not always the same. Thus, it would seem apparent that there could be increases of less than or more than one hundred percent, allowing a two-talent Christian to realize an increase above that of a five-talent Christian, or vice versa. The number of talents is not really the issue. Faithfulness to the task at hand is that which God looks upon and requires.

And a person always reaps that which he sows, whether faithfulness or unfaithfulness is manifested (Galatians 6:7-9).

Blessings, rewards, and crowns are for those exercising faithfulness in the proper use of the talents/minas (pounds) entrusted to them. A commendation of “Well done . . . .” from the Lord awaits Christians exhibiting faithfulness after this fashion. But, a task “well done” is just that — one well done.

“Jesus will never say ‘Well done’ to anyone unless it has been well done.” — G. Campbell Morgan

3) You Wicked and Lazy Servant

In both the parable of the talents and the parable of the minas (pounds), unfaithfulness on the part of the Lord’s servants and the end result of unfaithfulness are shown in the latter part of each parable. Such unfaithfulness resulted in rebuke and loss in each instance; and also in each instance, the unfaithful servant was not associated in any manner whatsoever with positions of power and authority in the kingdom.

These things can be clearly seen by and through the Lord’s actions in both parables. That which the unfaithful servants possessed (the talents and minas [pounds]) was taken from them; and in the parable of the talents, the unfaithful servant was cast into “outer darkness.”

In the parable of the talents, one talent had been delivered to the servant who proved unfaithful. He was just as much a servant of the Lord and just as much in a position to bring forth an increase as the servants to whom five and two talents had been delivered; and, had this unfaithful servant brought forth an additional talent, which would have been an increase of one hundred percent, it is apparent that he would have received the identical commendation that the others received.

However, he hid his talent; it remained unused. He did not exercise faithfulness in that realm of service that the Lord had entrusted to him; and at the time when the Lord called all His servants before Him to ascertain how much each had gained through trading and trafficking in the Lord’s business (by and through each servant exercising faithfulness to that entrusted to his care), the unfaithful servant experienced rebuke and loss.

The case of the unfaithful servant in the parable of the minas (pounds) is very similar. He, as the other servants, could have received authority over one or more cities had he brought forth an increase; but he kept the mina (pound) “put away in a handkerchief” (Luke 19:20). He didn’t use the mina (pound). He didn’t involve himself in the Lord’s business during the time of his Lord’s absence. He proved unfaithful concerning that which the Lord had left in his care, during His time of absence. And, following the Lord’s return, at the time when the Lord called His servants before Him to ascertain how much each had gained through trading and trafficking (by and through each servant exercising faithfulness to that entrusted to his care), the unfaithful servant — as the unfaithful servant in the parable of the talents — experienced rebuke and loss.

The Kingdom

Two great mountain peaks dominate the whole of Scripture — Calvary, and the Kingdom.

Events depicted by the parable of the talents and the parable of the minas (pounds) both pick up at a point beyond the events of Calvary. It was at this time that the “man” or “nobleman” — Christ — called “his own servants [all of His servants],” delivered to them “his goods [all of His goods],” commanded them to “Do business till I come,” and then departed “into a far country to receive for himself a kingdom, and to return.”

Then the matter at hand, as is evident in both parables, has one goal in view — the kingdom. And the focal point in both centers on the present activity of the Lord’s servants, in view of the coming kingdom of Christ.

(Note that “the kingdom” is not the main thing in view toward which everything moves in these parables; rather, it is the ONLY thing in view toward which everything moves in these parables. And the present activity of the Lord’s servants, in view of the coming kingdom of Christ, is not the main activity, with a view to a particular, revealed goal; rather, it is the ONLY activity, with a view to a particular, revealed goal.

Attempting to read eternal verities [eternal salvation or eternal damnation] into these parables is to completely misunderstand, misinterpret, and misrepresent that which the Lord has set forth. And, beyond that, it completely hides the truth of the matter taught in these parables. It does away with that which is taught in these parables. And, beyond that, such a teaching can only present the salvation message to be carried to unsaved man in a corrupted respect, bringing works into a realm where works cannot exist.

It is plain that the servants in these two parables are those who had already availed themselves of the free gift of eternal salvation, wrought through Christ’s sacrificial death at Calvary. Such is evident from several observations:

First, these were the Lord’s “own servants.”

Second, they were the ones left in possession of the Lord’s “goods” during His time of absence.

Third, at the time of the Lord’s return, all of the servants were called together at the same time and place to give an account. If the unfaithful servants represent the unsaved, as some contend, these two parables teach a general judgment of saved and unsaved — something completely foreign to Scripture. Also, the fact that all of the Lord’s servants were called to an accounting at the same time and place leaves no possible room for that which is widely taught in many circles today — a selective resurrection and rapture of Christians at the end of the present dispensation.

Fourth, the issue at hand in the reckoning was “faithfulness,” “fruit-bearing,” with a view to occupying or being denied positions as co-heirs with Christ in the kingdom [and no unsaved person can ever enter into such a judgment].)

The present activity of the Lord’s servants is made possible only because of the finished work of Christ on Calvary’s cross at His first coming; but, as is evident in both parables, this work of Christ — providing a propitiatory, vicarious sacrifice, effecting man’s redemption — was only an essential part of a much broader purpose.

In His own words, Christ revealed that His first coming involved two central issues: His sufferings, to be followed by His glory (cf. John 3:14-16; 18:37; Luke 24:25-26).

Christ was born “King of the Jews”; and the turmoil caused by His birth (emanating from Satan through Herod) involved His Kingship, not things having to do with His also being “the Lamb of God who takes away the sin of the world” (cf. Matthew 2:1ff; John 1:29).

Simeon at the temple in Jerusalem, shortly after the birth of Jesus, saw “the Lord’s Christ,” the One who would effect “the consolation of Israel.” Simeon’s words, “. . . mine eyes have seen your salvation . . . A light to lighten the Gentiles, and the glory of your people Israel,” refer to national blessings wrought through Israel’s Messiah — redeemed Israel occupying the nation’s proper place with respect to all of the surrounding Gentile nations (Luke 2:25-32; cf. Luke 2:36-38). Such cannot exist apart from a restoration of the theocracy to Israel and God’s Son exercising His position as “King of the Jews” within this theocracy.

Before Christ began His public ministry, He met Satan face to face in the wilderness. The first man, the first Adam, through Satan’s confrontation with Eve, had been defeated; and it was necessary that the second Man, the last Adam, experience a similar confrontation Himself to show that He was fully qualified to redeem that which the first Adam forfeited in the fall.

The first Adam had been created to rule the earth in the stead of Satan, who had previously disqualified himself. However, through sin, the first Adam was also disqualified, allowing Satan to continue as ruler over the earth. The confrontation between Satan and the last Adam was with the same objective in view — rulership over the earth, preceded by Calvary (cf. Genesis 1:26-28; Luke 4:5-6; 24:21-27).

Christ’s appearance in the presence of Satan, showing that He was fully qualified to redeem that which the first Adam had forfeited in the fall, anticipated not only Calvary but also events beyond Calvary. It was at Calvary that Christ paid the price for man’s redemption, making it possible for man to ultimately be brought back into the position for which he had been created.

The entire earthly ministry of Christ centered on His coming kingdom, and His present ministry in the sanctuary centers on the kingdom as well. Then, when Christ comes forth from the sanctuary, all activity will continue to be with a view to the kingdom, which will ultimately be realized.

Christ’s message to Israel during His earthly ministry had to do with the kingdom. His ministry centered on an offer of the kingdom of the heavens to Israel. There was a call for national repentance, for the kingdom of the heavens was at hand (Matthew 3:1-12; 4:17-25).

However, Israel spurned the offer, the kingdom (that facet of the kingdom proclaimed, the kingdom of the heavens, not the kingdom covenanted to David) was taken from Israel, and a new nation — the one new man “in Christ,” the Church — was called into existence to be the recipient of that which Israel had rejected. Thus, the Church, as Israel, was called into existence for purposes surrounding this kingdom (Matthew 21:43; Ephesians 2:11-15; 1 Peter 2:9-10).

But Christ, following His first coming, didn’t immediately ascend the throne (His own throne and David’s throne, not His Father’s throne where He is presently seated, awaiting that coming day). An entire dispensation has been set aside, during which the Spirit of God has been sent into the world to procure a bride for God’s Son (to reign as consort queen with the Son in His kingdom). And while the Spirit is in the world searching for the bride throughout the present dispensation, Christ is ministering on the Christians’ behalf in the Holy of Holies in the heavenly tabernacle (on the basis of His shed blood, shed at Calvary), with the kingdom in view (Hebrews 4:11-16; 9:11-12; 10:19ff).

The birth from above, imparting spiritual life, is made possible through Christ’s finished work at Calvary. And the same One who died at Calvary is presently ministering, as High Priest, in the heavenly sanctuary. He is presently ministering after this fashion in order to provide a present cleansing (from defilement through contact with the world) for those having availed themselves of His past work at Calvary — those destined to be “kings and priests,” the new order of “sons” about to be brought forth to rule in the coming kingdom (cf. John 13:8; Hebrews 2:10; 1 John 1:6-2:2; Revelation 5:10).

Thus, everything in Scripture moves toward that coming day when the kingdom will be realized. This teaching begins in the first chapter of Genesis and pervades all Scripture. Man’s creation had to do with the kingdom; man’s fall had to do with the kingdom; and man’s redemption has to do with the kingdom. Christ’s past work had to do with the kingdom; and His present work is occurring with the same end in view. And matters are the same with the Spirit’s past and present work. It is all about a kingdom to be realized on the seventh day, the seventh millennium, dating from Adam’s creation.

Thus, everything in Scripture moves toward that coming day when the kingdom will be realized. This teaching begins in the first chapter of Genesis and pervades all Scripture.

Man’s creation had to do with the kingdom.

Man’s fall had to do with the kingdom.

Man’s redemption had/has to do with the kingdom.

Christ’s past work had to do with the kingdom.

Christ’s present work is occurring with the same goal in view.

And matters are the same with the Spirit’s past and present work.

It is all about a kingdom to be realized on the seventh day, the seventh millennium, dating from Adam’s creation. This is the way Scripture opens in Genesis, this is the way Scripture continues from that point forward, and this is the way God will bring matters to pass after everything has been said and done.

Redeemed man is presently being called to the throne in a heavenly realm. There is a salvation out ahead, the salvation of the soul, which is the greatest thing God has ever designed for the one whom He created and has redeemed. This is a salvation that even the angels “desire to look into” (1 Peter 1:12), for it includes joint-heirship with God’s Son over all things.

The trials and testing of life — effecting patient endurance, maturity in the faith — are with a view to approval at the judgment seat and subsequent positions of power and authority in the kingdom; and the instructed Christian knows that he is to “count it all joy” (James 1:2) when subjected to all the multifaceted trials and testing that the Lord, for a purpose, brings to pass in his life.

If we endure [‘patiently endure’], we shall also reign with Him. If we deny Him [not deny Christ per se but refuse to patiently endure], He also will deny us [refuse us a position with Him in the kingdom]. (2 Timothy 2:12)

(The word translated “deny” in 2 Timothy 2:12 is arneomai in the Greek text, which could, as well, be understood and translated in the sense of “refuse,” which would be more in keeping with the overall thought in this verse. That which is set forth in the verse has nothing to do with eternal salvation. Rather, the subject, both textually and contextually, has to do with patiently enduring under trials and testing, with a view to reigning with Christ.

The thought in the latter part of the verse is not refusing or denying Christ, for the word “Him” is not in the Greek text. It is refusing or denying that which is previously seen in the text.

Following the thought, “If we patiently endure, we shall reign with Him,” the remainder of the verse parallels the first part of the verse. The continued text, as previously seen, reads, “if we refuse,” not “if we refuse him.” Refusing, contextually, can only have to do with refusing to patiently endure. And as well, by the same token, Christ refusing the one who does not patiently endure can only have to do with refusing that person for a regal position with Him in His kingdom.)

Concluding thoughts:

There is a day coming when every Christian will render an account to his Lord, and the present day is the time of preparation for that coming day. The present day is the time when the Lord’s servants are in possession of the various talents; and the present day is the time when a work is being performed in the lives of Christians that is connected with maturity in the faith, the proper use of the talents entrusted to them, etc. This day though will last only as long as God’s Son remains in the “far country.”

One day Christ will receive the kingdom from His Father and then return to reckon with His servants.

This will be an individual reckoning — “. . . we must all appear . . . that every one may receive . . . .”

And this reckoning will be based strictly on each servant’s use of the talent/talents entrusted to his care during the time of his Lord’s absence.

This is exactly what the Apostle Paul had in mind when he sought to warn “every man,” and teach “every man in all wisdom,” in order that he might present “every man perfect [mature, complete] in Christ Jesus” (Colossians 1:28). The warning that Paul sounded had to do with the coming time of evaluation at the judgment seat. His message along this line was really threefold:

1) A present preparation.

2) A preparation with a view to a coming evaluation.

3) And a preparation and evaluation with a view to the kingdom to follow.

The reference to “the hope of glory” in Colossians 1:27, leading into Paul’s ministry in verse twenty-eight, has to do with that hope that Christians possess of one day occupying positions as co-heirs with Christ in the kingdom. This is referred to elsewhere in Scripture different ways, e.g., “that blessed hope” (Titus 2:13), “the hope set before us . . . as an anchor of the soul” (Hebrews 6:18-19), and “the hope that is in you” (1 Peter 3:15). Paul, above everything else, did not want any Christian within the scope of his ministry to experience rejection/disapproval when he appeared in Christ’s presence at His judgment seat (Colossians 1:28-29).

And this will be with a view to occupying or being denied positions of power and authority in the kingdom that will follow.

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When He Is Approved, Ch. 16, Judgment Seat of Christ, by Arlen Chitwood (Judgment Seat of Christ BOOK in this site.)

Word Document: When He Is Approved by Arlen L. Chitwood.docx which is SAFE to open and print.

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Confusion about Salvation

By Arlen L. Chitwood of Lamp Broadcast

For by grace you have been saved through faith and that not of yourselves; it is the gift of God,

not of works, lest anyone should boast.

For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. (Ephesians 2:8-10)

The Church has entered a rather strange era during the past several decades. The clear, simple message of salvation by grace through faith has come under attack, not from without, but from within the ranks of what is looked upon as fundamental Christianity itself; and the distorted message being promulgated, rather than being rejected, is finding ready acceptance.

In essence, individuals are being told that more is required than simple belief. They are being told that a person must go beyond this and make Christ Lord of his life; he must possess saving faith, which will result in works; he must live after a certain fashion, bring forth fruit, etc.

And the converse of the preceding is often brought into the picture. Christians are being told that if works do not follow a person’s profession of faith, if that person doesn’t live a certain way, if he doesn’t bring forth fruit, then he has never possessed saving faith. That is to say, the person has never been saved.

Then, usually in connection with the preceding and to further complicate the matter, the expression “easy believism” is being thrown around. Believing on the Lord Jesus Christ is made to be something completely alien to that which Scripture teaches. That is, “believing” is made to be difficult, or the word “believe” is being redefined to make it mean something that it doesn’t mean at all.

Why do these problems exist within the ranks of that segment of Christianity where there should be a clear understanding and proclamation of the message surrounding salvation by grace through faith? The answer is really very simple, though it is an answer involving matters not understood at all by numerous Christians, allowing the problems to exist.

By Grace through Faith

At the outset of this study, before looking at the central problem, note that which Scripture teaches about salvation by grace through faith.

The clear gospel message, the good news, is:

Christ died for our sins according to the Scriptures. (1 Corinthians 15:3)

And that which Christ has done on our behalf allows God, through His Spirit, to impart life to unredeemed man, who is “dead in trespasses and sins” (Ephesians 2:1). It allows God, through His Spirit to breathe life into the one having no life, with the person then passing “from death to life” (John 5:24).

The Spirit breathes life into lifeless man solely on the basis of that which Christ has done on man’s behalf. And unsaved man can do no more than receive that which has already been done for him. Nothing else enters into the matter.

When Christ referred to His finished work immediately before His death on the Cross, He cried out in “a loud voice” — Tetelestai — one word, which has been translated in the English text, “It is finished” (John 19:30; cf. Matthew 27:50; Mark 15:37; Luke 23:46). Tetelestai is the perfect tense form of the Greek verb, teleo, which means “to bring something to an end or completion.” This word in the perfect tense could be more accurately expressed and translated, “It has been finished,” or “It has been completed.”

That to which Christ referred in John 19:30 was His work of redemption. The perfect tense that He used refers to a work completed in past time, with the results of that work extending into and existing during present time in a finished state. At the moment Christ cried out, announcing that His work had been completed, there was then no reason for His death to be prolonged. The blood of the Passover Lamb had been shed, and God had “laid on Him the iniquity of us all” (Isaiah 53:5-6, 12; cf. 2 Corinthians 5:21). Thus, at this time, He bowed his head and gave up His spirit [lit., comparing the other gospel accounts, ‘He breathed out,’ i.e., He expired, willingly giving up His life]” (John 10:17-18; 19:30).

Redeemed man has been saved by grace through faith solely on the basis of that which Christ referred to when He cried out from the Cross, “Tetelestai.” The words “are you saved [lit. ‘you have been saved’]” in Ephesians 2:8 — “For by grace you have been saved . . . .” — are also the translation of a perfect tense in the Greek text. The reference, as tetelestai, is to a work completed in past time, with the results of this work extending into the present and existing in a finished state.

At the moment a person believes on the Lord Jesus Christ (places his trust, reliance in Christ, i.e., receives, by faith, that which Christ has done on his behalf), the Spirit not only breathes life into that person but the Spirit also takes up His abode in the individual (cf. Genesis 1:2b; 2:7; Ezekiel 37:1; 1 Corinthians 6:19). Through this means, the man passing “from death to life” becomes a new creation “in Christ,” a part of the one new man (2 Corinthians 5:17; Ephesians 2:1, 15).

Redeemed man thus possesses a salvation wherein everything pertaining to works/actions is past. The work necessary to effect one’s salvation (Christ’s work) is past and complete, and the work effecting one’s salvation itself (the Spirit’s work) is past and complete. The latter (the Spirit’s work) is based on the former (Christ’s work). Thus, divine intervention on man’s behalf is the only work seen throughout.

Relative to one’s presently possessed eternal salvation, redeemed man did nothing in the past, nor can he do anything present or future. Salvation was and remains “of the Lord” (Jonah 2:9).

Redeemed man possesses a present, completed salvation based on the past, completed work of Another. Both man’s present salvation and Christ’s past work exist in a finished state, and neither can ever be altered, changed, added to, taken from, etc. One’s salvation is just as complete and secure as the work upon which it rests.

(For divine intervention throughout the work surrounding Man’s presently possessed eternal salvation, along with the corresponding complete absence of any action on man’s part, refer to the original type in Salvation by Grace through Faith BOOK,Ch. 1,[subtitle: “As Seen in the Earth’s Restoration”], which all subsequent types on the subject, along with the antitype, must follow.)

Easy Believism

“Easy Believism” is a rather strange expression, especially when one considers the manner in which it is used today. Scripture presents salvation after one fashion alone — by grace through faith (i.e., through believing) — and no place in Scripture is believing on the Lord Jesus Christ ever presented as something difficult.

Man, in his perversion of the clear teaching of salvation by grace through faith, has sought to make believing difficult; and he has coined the expression, “easy believism,” which, in reality, reflects, in a negative way, on that which Scripture teaches in this realm.

Such is also part and parcel with what has come to be called, “Lordship Salvation.” This expression is actually a misnomer, for there is no such thing as “Lordship Salvation.” Salvation is one thing, and Lordship is another. Christ exercising control over one’s life, as the word “Lordship” portends, can never be used in conjunction with eternal salvation. Such must always be subsequent to one’s salvation experience.

An unsaved person is “dead in trespasses and sins” (Ephesians 2:1). He is incapable of making Christ Lord of something that he doesn’t even possess. He must first pass “from death to life” (John 5:24). Then, and only then, can the matter of “Lordship” enter into the matter.

Nor would it be correct to say that unsaved man, in order to be saved, has to believe to the extent that Christ becomes, after some fashion, at the moment of belief or at some subsequent time, Lord of his life. That is, as it is sometimes expressed, “True belief will result in a salvation that cannot be separated from obedience.”

Such a thought would be absurd. Life being brought into existence on the one hand and obedience on the other (the one having been made alive following the leadership of the Lord as He exercises control over that life) are two different things entirely. Both could not possibly be brought to pass at the same time.

Scripturally, spiritual control of one’s life always appears in connection with maturity in the faith, not in connection with initially exercising faith, resulting in salvation. And a Christian may or may not experience spiritual growth in this respect, which can have nothing to do with a prior belief, which allowed him to pass “from death to life.”

A servant within a household in the world today may or may not submit to his master’s wishes, but such submission has nothing whatsoever to do with his being or not being a servant. It has to do with his being a faithful or an unfaithful servant.

And this is exactly the way Scripture presents the matter. Becoming a servant in the Lord’s house is one thing, but submission as a servant in the house is something entirely different. The latter is always subsequent to — never in connection with — the former.

There is nothing difficult about believing on the Lord Jesus Christ, becoming a Christian, entering into servitude. Grace on God’s part and difficulty on man’s part are incompatibles in the message pertaining to eternal salvation. Difficulty on man’s part arises only after he becomes a Christian, only after he possesses a life in which such difficulty can manifest itself.

How easy is it for an unsaved man to exercise faith, resulting in salvation? It’s just as easy as it was for the Israelites in Egypt during Moses’ day to apply the blood of a slain lamb to the door posts and lintel of the houses in which they dwelled (Exodus 12:3-7); or it’s just as easy as it was for these same Israelites, later in the wilderness, to look upon the brazen serpent that had been raised up on a pole (Numbers 21:5-9).

“Christ our Passover” has been “sacrificed for us” (1 Corinthians 5:7), and the blood can be applied through a simple act of faith; or Christ, as the serpent in the wilderness, has been lifted up, “That whoever believes in Him should not perish, but have eternal life” (John 3:14-15).

How simple and easy is salvation? It was during Moses’ day and remains today, Look and live. It’s that simple and easy.

Why Then the Problem?

Becoming a Christian and growing spiritually in the Christian life is likened in Scripture to a child being born in the world and growing in the physical realm. There is a specific bringing forth as a newborn baby, which is to be followed by growth from immaturity to maturity in both instances (John 3:16; Hebrews 5:12-14; 1 Peter 2:1-2; 1 John 2:12-14).

In the physical realm, a child grows from a newborn baby to a mature adult in order to fulfill a purpose in life. He grows physically through a proper diet and mentally through years of training — both within and without the home. He exercises his body and his mind as he receives a proper diet and training, growing after this fashion. Ideally, the better he is prepared both physically and mentally, the better he will be able to function in life.

In the spiritual realm, matters are identical. A newborn babe in Christ is to grow from immaturity to maturity for a purpose. His food for proper growth is spiritual, for it is a spiritual growth. It is the Manna from heaven, the Living Word of God. He is to begin with “milk” and progressively move to “meat” and “strong meat” (cf. 1 Peter 2:1-2; Hebrews 5:12-14).

Inseparably connected with the reception of the Word is training at the hands of the Father (Hebrews 12:5-11). The words “chastening,” “chastens,” and “chastisement” (KJV) in these verses have to do with a training process, not with the Christian being disciplined per se, though the training process may involve discipline (cf. Hebrews 12:7).

(The words “chastening,” “chastens,” and “chastisement (KJV),” in Hebrews 12:5-8 are translations of noun and verb forms of a word referring to young children [paideia and paideuo], and these words refer to the instruction or training of children. And, contextually, this is a training of those whom God views as “sons,” looking out ahead to these sons one day being elevated into positions of power and authority with God’s Son in His kingdom.

For additional information on Hebrews 12:5-8 and child-training, with a view to sonship in the preceding respect, refer to the author’s book, God’s Firstborn Sons BOOK, Chapter 3, the Church, in this site.)

The entire process allows the indwelling Holy Spirit to progressively work the transformation (Greek: metamorphoo, a metamorphosis) of Romans 12:2 in one’s life — a transforming work, beginning from within. And the more one progresses spiritually within the scope of the metamorphosis, the better prepared he will become, the better equipped he will be, to realize and fulfill his calling in life.

Every Christian is a servant in the Lord’s house, and every Christian has been called to exercise some particular sphere of responsibility therein (Matthew 25:14ff; Luke 19:13ff). Household servants have been placed in charge of their Lord’s goods, which are of a spiritual nature, not material. And the proper use of that which is spiritual within the house requires training in spiritual matters. This is why there must be a progressive work of the Holy Spirit in one’s life, effecting the metamorphosis. This is why there must be a progression from immaturity to maturity in the faith.

To achieve this end, God has placed pastor-teachers in His Church. They are the ones who have been commissioned to lead the household servants from immaturity to maturity in spiritual matters in order that the servants might properly function within the scope of their individual, particular callings.

And He Himself gave some . . . pastors and teachers [lit., pastor-teachers];

for the equipping of the saints for the work of ministry, for the edifying of the body of Christ,

till we all come to the unity of the faith and of the knowledge [Greek, epignosis, mature knowledge] of the Son of God, to a perfect [‘a complete’] man . . . . (Ephesians 4:11-13a).

(The words “pastors and teachers” in Ephesians 4:11 are structured in the Greek text in a manner that requires that the two nouns refer to the same individual — pastors, who are teachers, i.e., pastor-teachers.)

There though has been a breakdown within God’s order in Christendom; and this breakdown is of such a nature that, resultantly, gross error has supplanted biblical truth to the point that it has reached even into the very realm of soteriology itself (the doctrine of salvation). Pastor-teachers, over the years, have failed to fulfill their calling. The saints have not been led from immaturity to maturity. Household servants are in no position to handle that which is spiritual, for they lack the necessary spiritual training; and as a result, the house is in disarray. Churches today are filled with immature Christians who can be “tossed to and fro and carried about with every wind of doctrine” (Ephesians 4:14). It is that period of Church history depicted by the church in Laodicea (Revelation 3:14-21), the terminal period of the present dispensation.

This is not something that has occurred overnight, or even in the past few years or decades. It has been occurring ever since the woman in the parable in Matthew 13:33 placed leaven in the three measures of meal, depicting an act of Satan, which could only have occurred very early in the dispensation; and the leaven has been doing its corrupting, damaging work since that time.

Leaven works best in a place where the temperature is not too hot or too cold. Note the “lukewarm” condition of the church in Laodicea in this respect (Revelation 3:16). The leaven, after numerous centuries of deteriorating work, is being brought into the advanced stages of its action and is doing its most damaging work within the lukewarm confines of the church in Laodicea near the end of the present dispensation, during the very time in which we presently live.

The working of this leaven is going to be so complete by the end of the dispensation that the Lord, while upon earth, looking centuries ahead, asked a question concerning conditions on the earth at the time of His return:

. . . when the Son of Man comes, will He really find faith [the faith] on the earth? (Luke 18:8b)

The response to the question, designated by the wording of the Greek text, is negative. The Son of Man will not find “the faith” (an expression peculiarly related to the Word of the Kingdom) on the earth when He returns. Rather, He will find conditions as depicted in Revelation 3:14ff.

1) The Faith

The Master of the house has gone back to heaven in order to receive a kingdom from His Father (Luke 19:12). God rules over all. He is the One who places and removes rulers within the kingdom (Daniel 4:17, 25), and He will one day remove Satan from the position that he occupies (Revelation 12:4, 9; 20:1-3) and will place His Son in this position (Daniel 7:14; Revelation 19:11-16; 20:4-6).

During the time between the Son’s departure to receive the kingdom and His return in possession of the kingdom, Christ has left His business to servants in charge of His household, for a particular purpose. And this purpose involves the kingdom He has gone away to receive.

The coming kingdom of Christ will require numerous regents and vice-regents to ascend the throne and to hold positions of power and authority with Christ as He reigns over the earth. And God has set aside an entire dispensation, lasting approximately 2,000 years, in order to acquire these rulers. God is presently dealing with household servants in relation to the kingdom that the Son has gone away to receive, with a view to their one day filling positions of power and authority with Christ in the kingdom.

From a Scriptural standpoint, this should be the central purpose behind all activity in the Lord’s house today. But the working of the leaven has changed matters completely in this respect.

(Note that the central purpose for the present dispensation, seen from God’s standpoint in the antitype of that which is foreshadowed through events in Genesis chapter twenty-four, would be the Spirit’s search for and procurement of a bride for God’s Son. And this search for and procurement of a bride for God’s Son is part and parcel with a search for and procurement of individuals to fill the numerous positions of power and authority with Christ in His kingdom, for Christ’s bride will be made up of individuals who will fill these positions, as the bride reigns as co-regent alongside the Son.

For additional information on Genesis 24, refer to the author’s book, Search for the Bride BOOK, in this site.)

The Lord’s household servants have been promised remuneration commensurate with their faithfulness, and this remuneration has to do with their being elevated from positions of servitude in the house to positions as co-rulers in the kingdom. After Christ has returned, having received the kingdom, He will call His servants forth to reckon with them. A servant having been judged and shown faithful to previously delegated responsibility will hear his Lord say,

Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord. (Matthew 25:21; cf. Matthew 25:19-23; Luke 19:15-19).

(Note one of the laws of the harvest seen in the preceding — always reaping more than was sown — which can be seen in the following concerning the unfaithful servant as well.)

Servants in the house though have also been warned that unfaithfulness in the discharge of their assigned household duties will result in loss. Not only will they be denied positions in their Master’s kingdom, but they will also suffer rebuke and chastisement. Such a servant, having been judged and shown unfaithful to previously delegated responsibility, will hear his Lord say,

You wicked and lazy servant . . . . (Matthew 25:26a; cf. Matthew 25:24-30; Luke 19:20-26).

Within the scope of carrying out one’s responsibilities as a servant in the house, a spiritual warfare rages (Ephesians 6:10ff). Satan and his angels have allied themselves together against the Lord and His household servants. Though the battle is the Lord’s (1 Samuel 17:47), He is physically absent today; and with the Lord absence in this respect, the attack centers on the Lord’s servants, those of His household.

The present spiritual battle is one involving kingly power from the heavens over the earth. Satan and his angels presently rule in the kingdom, and Christ, along with His co-heirs, will one day take the kingdom.

This warfare is very real. Christ is the One who is destined to one day replace Satan in the kingdom; and Christians are the ones destined to, at the same time, replace angels presently ruling with Satan. During the coming age, Christ will wear the crown presently worn by Satan, and Christians will wear crowns presently worn by other angels in Satan’s kingdom (cf. 2 Samuel 1:10; Hebrews 2:5; Revelation 4:10; 19:12).

Satan knows these things. He also knows that the primary mission of the Holy Spirit in the world today is to call out a bride from among the household servants to reign as consort queen with the Son after He receives the kingdom (cf. Genesis 24:3-4). And, knowing all of this, he is presently doing everything within his power to thwart God’s plans and purposes by bringing about disruption within the house among household servants.

Christians engaged in the present warfare have been called upon to:

Fight the good fight of faith, lay hold on eternal life, to which you were also....called . . . (1 Timothy 6:12a)

Both textually and contextually, this verse could be better translated,

Strive in the good contest of the faith; lay hold on life for the age, whereunto you are also called . . . .

The word “strive” in the latter rendering is a translation of the Greek word agonizomai, from which we derive our English word, “agonize”; and the word “contest” is from the Greek word agon, the noun form of the verb agonizomai.

(Also, the change from “eternal life” to “life for the age” in the latter translation results from a contextual translation of the Greek word aionios, the word translated “eternal” in the verse.

The Greek language does not contain a word for “eternal.” The word aionios has to do with a long period of time, with the length of that time determined from the contextual usage of the word. The long period of time, to which aionios refers, can be understood as “eternal” if the context permits. However, the context of 1 Timothy 6:12 has to do with an age, the coming Messianic Era [aionios is often used referring to “an age”]. Thus, the preferred translation would be, “life for the age.”)

The same thought pertaining to “strive,” as seen in 1 Timothy 6:12, is also set forth in Jude 1:3. Because of apostasy among servants in the Lord’s house, Christians are exhorted to:

. . . contend earnestly for the faith . . . .

The words “contend earnestly” are a translation of the Greek word epagonizomai, an intensified form of the word agonizomai. The passage could be better translated,

. . . earnestly strive for the faith . . . .

And understanding of this passage in the light of 1 Timothy 6:12, this is a striving, not to defend “the faith” as some expositors suggest, but a striving with respect to the faith. Such a striving has to do with remaining faithful to one’s calling within the house during a day of apostasy (see the author’s book, JUDE BOOK, Ch. 2, in this site).

The words, “the faith,” are an expression used in the New Testament referring to biblical teachings surrounding the Word of the Kingdom, the saving of the soul, not salvation by grace. This is the message that the Lord will not find being proclaimed in Christendom when He returns, as revealed in Luke 18:8. Rather, He will find Christendom in a state of apostasy, which has to do with Christians occupying positions diametrically opposed to the exhortation, “Strive in the good contest of the faith. . .”

(The English word “apostasy” is simply a transliterated form of the compound Greek word, apostasia, which means “to stand away from” [apo meaning “from,” and stasis meaning “to stand”]. True apostasy is a standing away from something previously held — a previously held truth, etc.

Note that apostasy in Scripture has to do with the saved, not with the unsaved. Only the saved can stand away from previously held truth, i.e., apostatize [cf. 1 Corinthians 2:14].)

According to Luke 18:8, along with related Scripture, when Christ returns, He will find Christians, standing away from “the faith” (or, estranged from “the faith” after another fashion), not earnestly striving with respect to “the faith.”

(Standing away from “the faith,” in the true sense of apostasy, would really not be possible for the vast majority of Christians today. Most Christians today know little to nothing about “the faith,” and they could not stand away from something with which they possessed no previous association. Thus, for most Christians today, the matter would have to be as stated in the parenthetical section of the preceding paragraph — an estrangement from “the faith” after another fashion.)

2) The Result

The result of Satan’s disruptive work in the Lord’s house during the present dispensation is evident on every hand. Striving with respect to the faith in relation to a kingdom is something that Christians don’t seem to know anything about; and the whole of Christendom is in such a state — described in Revelation 3:15-17 — that very few Christians even manifest the slightest interest when the subject is raised.

Christians, by large, see only one issue today — the issue dealing with eternal verities in relation to salvation or damnation. All Scripture is somehow pressed into this mold, and, resultantly, verses that have nothing whatsoever to do with eternal salvation or damnation are made to teach something other than what they deal with. They are made to teach issues concerning one’s eternal destiny.

Take, for example, the parable of the Sower (Matthew 13:3-9, 18-23), the parables of the talents and pounds (Matthew 25:14-30; Luke 19:11-27), the Lord’s teaching about the vine and its branches in John 15:1-8, the warning passages in Hebrews 2:1-5, et al, that being taught about faith and works in James 2:14-26, being born of God in 1 John 2-5), or the overcomer’s promises in Revelation 2; 3.

These sections of Scripture — along with numerous other similar sections — are not dealing with one’s eternal destiny at all. Rather, they are dealing with issues pertaining to those who are already saved; and these issues have to do with the coming kingdom. It is sections of Scripture such as these that are being taken out of the realm of teaching in which they belong by certain Christians today and brought over into a realm of teaching in which they do not belong.

Once this has been done — once passages pertaining to Christian living, with a view to the coming kingdom, have been removed from their contexts and made to apply to salvation by grace — the things that these passages deal with (Lordship, fruit-bearing, etc.) then appear to come into the salvation picture. And the end result is twofold:

a) The clear, simple message of salvation by grace through faith becomes corrupted.

b) The door is then closed to the truth of that which these misapplied passages actually do teach.

In this respect, more is involved than just corrupting one message; in the process, another message is done away with.

Thus, the “why” of a corrupted salvation message within the ranks of what is looked upon as fundamental Christianity today, and its wide acceptance, is no mystery. Scripture is being misinterpreted and misapplied. Individuals not understanding the message having to do with the salvation of the soul, the Word of the Kingdom, etc., are taking portions of Scripture dealing with these issues and bringing them over into the realm dealing with the salvation of the spirit, eternal life.

And the reason this is happening can be traced back to the failure of the shepherds to properly care for the sheep. Such a failure was not only caused by the leaven but it has allowed the leaven to do its deteriorating work, unchecked, resulting in the present chaos in the Lord’s house.

“A corrupted message” concerning salvation by grace through faith on the one hand and “the absence of a message” concerning the Word of the Kingdom on the other hand mark that which can be seen in certain quarters under the guise of fundamental Christianity today. This is how complete the leaven has done its deteriorating and damaging work.

(Carrying matters back even farther though, the underlying problem behind the whole of the matter, resulting in current conditions in Christendom among those called to be pastor-teachers, is given in chapter 1 of this book, Salvation by Grace through Faith BOOK, Ch. 1, in this site. It is man’s failure to begin where God began [with Moses and the Prophets] and view Scripture after the manner in which God progressively revealed Himself, His plans, and His purposes [beginning with Old Testament history, which is highly typical in nature].

And man’s failure to do this has been occurring for decades extending into centuries of time, resulting in the current state of Christendom.)

The Only Answer to the Problem

The only possible means to effect correction where existing problems wrought by the working of the leaven manifest themselves is given in the message to the Church in Laodicea; and the means, revealed through this message, would be the same no matter what doctrinal errors or heresies surfaced in the Church.

This is as it should be, for the church in Laodicea depicts Christendom as a whole after the leaven has done its damaging work near the end of the dispensation, without regard to any particular group of individuals, erroneous doctrines, or heresies. Thus, those mishandling Scripture to the point of teaching a corrupted gospel — and, in the process, closing the door to the Word of the Kingdom — would have to be included, regardless of their purported association with fundamental Christianity.

After all, the Scribes and Pharisees (the fundamental legalists in Israel 2,000 years ago) sat “in Moses’ seat”; but they suffered a far greater condemnatory rebuke at the hands of Christ than any other religious group in Israel, even the Sadducees (the more liberal group of that day).

And the reason for this lay in the position that the scribes and Pharisees held and the attitude that they took toward both Christ and the message being proclaimed. The scribes and Pharisees formed the largest of the religious sects in Israel; and, because of their numbers, they exerted control over the religious life of the people. The scribes and Pharisees (along with the Sadducees at times) followed Christ about the country, seeking, at every turn, to both cast reproach upon the Messenger and counter the message being proclaimed. And by doing this, along with exerting control over the religious life of the people, they “shut up the kingdom of the heavens against men [‘before men,’ ‘in front of men’].” They had no interest in entering this kingdom themselves, and they did everything within their power to see that others didn’t enter the kingdom either (Matthew 23:1ff).

The Lord described the church in Laodicea as being “wretched, miserable, poor, blind, and naked” (Revelation 3:17). The thought behind this description, in the light of the Greek text and the next verse (Revelation 3:18), is that those in this church, in a spiritual respect, were miserable individuals who were to be pitied because of their poor, blind, and naked condition. They had no understanding at all of that which Scripture taught on the matter at hand, which centered on the Word of the Kingdom.

Then in verse eighteen, the Lord took the three characteristics (“poor,” “blind,” and “naked”) marking those whom He had described as miserable, pitiful individuals and issued an exhortation:

Concerning their being poor, the Lord stated, “I counsel you to buy of Me gold tried in the fire, that you may be rich.”

Concerning their being naked, the Lord stated, “. . . and white garments, that you may be clothed, that the shame of your nakedness may not be revealed.”

Concerning their being blind, the Lord stated, “. . . and anoint your eyes with eye salve, that you may see.”

The Lord then went on to state, “As many as I love, I rebuke and chasten. Therefore be zealous and repent.” (Revelation 3:19)

The word “rebuke” from the Greek text contextually has to do with exposing, showing one his fault; and the word “chasten” is the translation of the same Greek word used in Hebrews 12:5-11 (translated “chastening,” “chastens,” and “chastisement”), referring to child-training, child-instruction. The teaching from this verse reveals that the Lord, in a situation of this nature, exposes that which is wrong and provides training in that which is right (cf. 2 Timothy 3:16-17); and, in view of the fact that He would act after this fashion among the Christians in Laodicea, He exhorted those in this church to “repent” (i.e., in the light of the context, they were exhorted to realize their condition, change their minds, and submit to the truth that the Lord would provide).

Then the Lord pictured Himself as standing at the door of the church in Laodicea, knocking. If anyone in the church would hear His voice and open the door (hear and heed that which He had said in Revelation 3:18-19), He would come in and fellowship with that person (Revelation 3:20), for a Christian opening the door after this fashion would allow child-training, child-instruction, which would progressively deliver him from the described position of poor, blind, and naked.

(Note that Revelation 3:20 has nothing whatsoever to do with the message of salvation by grace through faith, as often taught. This verse has to do, not with Christ coming into the heart of an unsaved person, but with Christ coming inside the church in Laodicea to a saved individual.

This verse has to do with a Christian in the condition described in verse seventeen, who heeds the Lord’s exhortation in verses eighteen and nineteen, allowing fellowship to exist between himself and his Lord; and the entire matter is with a view to overcoming and one day being allowed to ascend the throne with Christ in His kingdom [Revelation 3:21].

Using Revelation 3:20 as a salvation text is a good example of why there is mass confusion concerning salvation by grace through faith on the one hand and mass ignorance concerning the Word of the Kingdom on the other hand in Christendom today. Such a use of this verse not only results in an erroneous view of salvation by grace through faith but it also closes the door to that which is actually taught in this passage, which concerns the Word of the Kingdom.)

The critical issue is thus one’s reception of correct instruction from the Word of God. And such instruction in Revelation 3:19, contextually, would have to center on a forward look to things of the kingdom, not a backward look to things surrounding salvation by grace through faith. The issue at hand is not eternal life but overcoming with a view to ascending the throne with Christ (Revelation 3:21).

In this respect, the heart of the matter actually centers around one coming into an understanding of that which Scripture teaches about the purpose for our salvation, the coming kingdom, etc. And it is apparent that those in Laodicea had no concept of these things.

Once a Christian can look ahead and clearly understand that which Scripture teaches about the coming kingdom, he is in a much better position to also look back and clearly understand that which Scripture teaches about salvation by grace through faith. Nothing will clarify issues surrounding salvation by grace through faith more than having a clear understanding of that which Scripture teaches concerning the coming kingdom, for only through such an understanding can works, discipleship, fruit-bearing, etc. be seen in their correct perspective, occupying no place at all in the simple salvation message having to do with unsaved man passing “from death to life.”

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Salvation by Grace through Faith BOOK, Ch. 2, in this site.

Word Document: Confusion about Salvation by Arlen L. Chitwood.docx which is SAFE to open and print.

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Those of “The Way”

FIRST-CENTURY CHRISTIANITY

Terms Used for Christians, by Christians

By Arlen Chitwood of Lamp Broadcast

Christians at the beginning of the present dispensation, before they were ever called “Christians” (Acts 11:26), were known simply as those of “this way” (cf. Acts 9:2; 19:9, 23; 22:4; 24:14, 22). In each instance the word “way” is preceded by the definite article, and the expression could be better translated, “the way.”

Those believing the message proclaimed on the day of Pentecost and following were singled out through the use of this expression. They were believing Jews who followed a way different than that being followed by the remainder of the nation (which was looked upon by Israel’s religious leaders as a heretical way [Acts 24:14]), and the expression was later used relative to believing Gentiles as well (Acts 19:9).

The origin of this expression is rooted in believing the message being proclaimed to Israel relative to salvation as seen in the first seven chapters of the Book of Acts — a salvation having to do with deliverance in the kingdom, not with one’s eternal destiny (cf. Acts 2:15-47; 3:19-21; 4:14, 30; 5:12-15; 6:8; 7:2-56). Those of “the way” had believed the message being proclaimed, and they were seeking, through every means possible — during the time of the reoffer of the kingdom to Israel — to bring about belief (in the same message) on the part of an entire unbelieving nation, the nation of Israel.

Prior to his conversion, Paul was going about the country seeking to destroy that which he and numerous other Jews viewed as a new, heretical Jewish sect by doing away with those of “the way”; but, on his journey from Jerusalem to Damascus, he had his eyes opened to the truth which he, along with the nation, had rejected. As a result, he became a follower of “the way” and subsequently exhibited the same urgency and zeal toward proclaiming “the way” as he had previously exhibited toward trying to destroy “the way” (cf. Acts 8:1ff; Romans 9:3).

The Faith

Years later, writing to the Churches in Galatia, Paul described the message which he had sought to destroy by using the expression, “the faith” (Galatians 1:23). And not only did Paul use this expression writing to the Churches in Galatia (to refer to the message pertaining to the King and the proffered kingdom, the message described simply as “the way”), but he used it numerous times throughout his ministry, referring to the same message (e.g., Acts 14:22; Romans 1:8; Ephesians 1:15; Philippians 1:27; Colossians 1:23; I Timothy 6:12, 21; II Timothy 3:8; 4:7).

And Luke (writing Acts) used the expression, “the faith,” the same way relative to events prior to Paul’s conversion (Acts 6:7). And this expression was used the same way by those writing the other epistles (e.g., Hebrews 12:2; James 2:14; I Peter 5:9; I John 5:4 [see also Revelation 2:13]; Jude 1:3). Then going back behind both the epistles and the Book of Acts, it was used the same way by Christ during His earthly ministry (Luke 18:8).

(“Faith” in all the references in the preceding two paragraphs is articular in the Greek text.)

In this respect, it can be clearly shown that “the faith” was a commonly used expression, seen throughout the New Testament, to refer to teachings pertaining to the proffered kingdom. Those of “the way” in Acts were those who held to “the faith.” And though Paul used the expression, “the faith,” extensively throughout his epistles after this fashion, he was far from alone in so doing. Other writers of Scripture are also seen using this expression in the same manner Paul used it.

Thus, the expression, “the faith,” does not refer to belief in general (i.e., as often expressed, “all the great Biblical doctrines of the faith [referring to the virgin birth, blood atonement, etc.]”), but belief in particular. This is what the article shows, used to point out something particular, something which would be evident by the context. And to say that verses such as I Timothy 6:12, II Timothy 4:7, or Jude 1:3 (among many others) refer to holding to that which is looked upon as “all the great Biblical doctrines of the faith” is not only textually wrong but theologically destructive.

Scripture is to be interpreted in the light of Scripture, “comparing spiritual things with spiritual” (I Corinthians 2:13); and when this is done, going back into the Book of Acts and carrying the matter through into the epistles, it can be clearly demonstrated exactly what the expression, “the faith,” refers to. And to misinterpret and teach contrary to that which Scripture clearly reveals about “the faith” not only obscures that which is taught in one realm but also invariably results in false teaching in another realm.

The Saving of the Soul

The Greek word psuche, meaning either “soul” or “life,” is used a number of different ways in Scripture, referring to things pertaining to man’s life in both the physical and spiritual realms. However, this word is never used in Scripture after the fashion in which it is often used in Christian circles — associating the saving of the soul with one’s presently possessed eternal salvation.

Rather, in Scripture, in the spiritual realm, the saving of the soul refers strictly to present and future aspects of salvation — a salvation presently being brought to pass in the lives of the redeemed, but not realized until a future time (cf. I Corinthians 1:18; Hebrews 1:14; I Peter 1:9).

The writers of the four gospels and the writers of Hebrews, James, and I Peter all used the word psuche, soul/life, after the preceding fashion (e.g., Matthew 16:25-27; Mark 8:35-38; Luke 9:24-26; John 12:25; Hebrews 10:35-39; James 1:21; I Peter 1:4-9). And these same writers (with the exception of James) also used the word referring to the physical realm as well (e.g., Matthew 6:25; Mark 3:4; Luke 12:22; John 10:11; Hebrews 12:3; I Peter 3:20).

Paul used the word psuche thirteen times throughout the course of his epistles, and with the exception of two instances (II Corinthians 12:15; I Thessalonians 5:23), he used the word referring only to the physical realm (e.g., Romans 11:3; Philippians 2:30). References in the epistles to Christians either realizing or not realizing the salvation of their souls within the framework of the mystery revealed to Paul, are seen, in so many words, in the general epistles (including Hebrews) rather than in the Pauline epistles.

“The salvation of the soul” is not really Pauline terminology, though it is correct terminology and Paul alludes to the matter in both II Corinthians 12:15 and I Thessalonians 5:23. Paul, referring to things pertaining to this future salvation, used two main expressions — “the gospel” and “the faith.” Those writing the general epistles, referring to things pertaining to this same salvation, used three main expressions — “the gospel,” “the faith,” and “the saving of the soul.”

However, though the writers of the general epistles used the word “gospel” after the same fashion Paul used this word (e.g., Hebrews 4:2, 6; I Peter 4:17), any extensive use of the word after this fashion was left to Paul. The “good news” pertaining to the mystery had been revealed to him, and he was the one who, logically, would continually reference this “good news.”

Thus, the terminology used by Paul and that used by the writers of the general epistles, referring to things pertaining to the salvation to be realized by Christians in the coming kingdom, differs in the preceding respects. But all the various things pertaining to the message and the end of the matter remain the same.

It all goes back to how the Spirit of God used different men to pen the Word. All the writers of the epistles dealt with exactly the same thing, though their emphases on different aspects of the matter were different, and their ways of expressing and saying certain things were, at times, different as well.

But because of God’s sovereign control over all matters pertaining to these men’s lives and the Spirit’s work in the matter of guarding these men from error as they wrote, that which these men wrote was exactly, in every detail, that which God wanted man to possess in order to understand all the various things about His plans and purposes. It was the very Word of God, as stated in II Timothy 3:16, the Breath of God.

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The Rule of Man

By Arlen Chitwood of Lamp Broadcast

Contents:

Man’s Rule During the Millennium

Man’s Rule During the Eternal Ages

PART I

Man’s Rule During the Millennium

Man’s rule during the coming age will be confined to this earth. It is this one province in the kingdom of God over which Satan and his angels rule, and it is this same province over which man will one day rule in the stead of angels.

Christ will rule in the stead of Satan, wearing the crown which Satan presently wears; and those ascending the throne and ruling as joint-heirs with Christ will wear crowns presently worn by two classes of angels — fallen and unfallen, but all originally associated with Satan’s rule (II Samuel 1:10; 2:11; 5:3-5; Revelation 4:10-11; 19:12).

A Rule Over the Earth

A repentant and converted Jewish nation will rule upon the earth at the head of all the Gentile nations, with Christ seated on David’s throne in the midst of His people. Christians though, along with certain Old Testament saints and Tribulation martyrs, will rule from the heavens over the earth, exercising power from Christ’s Own throne.

In this respect, Christ will have a dual reign; and governmental power and authority will be exercised from both an earthly and a heavenly sphere. Christ will sit on David’s throne in the city of Jerusalem upon the earth, and He will also sit upon His Own throne in the new Jerusalem in the heavens above the earth (Luke 1:32-33; Revelation 3:21).

It will actually be those ruling from the heavens who will ascend the throne and exercise power as joint-heirs with Christ at this time. Israel upon the earth will simply be the ruling nation; and though power and authority will emanate from the two thrones upon which Christ will sit (both David’s throne upon earth and His Own throne in the heavens), the individual, joint-heir relationship which will exist in the heavenly realm will not exist in the earthly.

Those comprising the earthly seed of Abraham do not possess the same promise as those comprising the heavenly seed in this respect. Though both are to “possess the gate” of the enemy (rule over the Gentiles) and the Gentile nations are to be blessed through both (Genesis 22:17-18), only those comprising the heavenly seed will ascend the throne to rule as joint-heirs with Christ.

Satan and his angels presently rule from the heavens over the earth. Satan is the “anointed cherub [messianic angel]” placed over this earth, along with a great host of subordinate angels who rule with him (Ezekiel 28:14; Ephesians 6:12; Revelation 12:7). Angels ruling under Satan exercise their power and authority through rulers upon the earth. They possess counterparts in the earthly sphere, through whom they rule. In this respect, there is a gradation of rulers upon the earth which corresponds to a gradation of rulers in the heavens.

During Daniel’s day, following the conquest of Babylon by the Medes and Persians, attention was called to heavenly rulers referred to as “the prince of the kingdom of Persia,” “the kings of Persia,” “the prince of Greece,” and “Michael your prince” (Daniel 10:12-13, 20-21).

A messenger had been dispatched from heaven and sent to earth in response to Daniel’s prayer. In order to reach earth, this messenger had to travel through the realm in which Satan and his angels ruled, and he was detained in this realm by the angel in Satan’s kingdom who ruled over Persia — “the prince of the kingdom of Persia.”

Michael came to help, and during this time the messenger remained in this heavenly realm with “the kings of Persia.” These kings were evidently subordinate rulers who exercised power from the heavens with the “prince of the kingdom of Persia” over the Persian kingdom upon earth.

One can only deduct from Daniel 10:12-21 that the gradation of rulers in the earthly kingdom of Persia had a corresponding gradation of rulers in the heavenly kingdom, with the rulers in the heavenly sphere exercising power through those in the earthly sphere. Also the heavenly messenger, while speaking to Daniel, referred to “the prince of Greece” (Daniel 10:20), an apparent allusion to the Grecian kingdom (possessing both heavenly and earthly rulers) which would one day rise to a position of power and conquer the Medo-Persian kingdom.

One other interesting piece of information is also given in this chapter of Daniel. “Michael your prince” (Daniel 10:21) is a reference to the heavenly ruler over Israel, showing a sharp distinction between Israel and the Gentile nations. Though Israel is a nation among nations upon earth, Israel, with respect to the nation’s calling, is not to be “reckoned among the [Gentile] nations” (Numbers 23:9).

Israel alone, of all the nations, possesses no ruling angel in Satan’s kingdom. Israel is a special creation in Jacob (Isaiah 43:1), allowing this nation to be recognized after a separate fashion from the Gentile nations. Israel’s prince is Michael, a ruling angel in God’s kingdom who exercises power and authority separate from the power and authority exercised by Satan and his angels.

It is this present angelic rule from the heavens, referred to in Daniel chapter ten, that Christ and His co-heirs will exercise in the stead of angels during the coming age (Hebrews 2:5-10). As it is today, so will it be then: Rulers in the heavenly realm will exercise power through rulers in the earthly realm. There will be earthly rulers throughout the various Gentile nations as well as in Israel. The times of the Gentiles will have ended, and the Gentiles will be subordinate to Israel’s rule upon earth; and rulers in the heavens will exercise power through rulers in both Israel and the Gentile nations on earth.

A Rule for the Overcomers

Man’s rule, realizing the purpose for his existence, will begin when the millennial kingdom has been established; and this rule will continue throughout the eternal ages. Israel and the Gentile nations will continue to exist as separate, distinct entities right on into the eternal ages on the new earth, apparently figuring prominently in God’s government of the new earth; and those ruling as co-heirs with Christ will exercise a type power and authority which will not end after the Millennium has run its course but extend on into the eternal ages as well.

A sharp distinction though must be recognized between the exercise of power and authority during the Millennium and the exercise of power and authority during the eternal ages. Christians who reign with Christ during the Millennium will continue to reign with Christ throughout the eternal ages, but it must be recognized that the overcomer’s promises are strictly millennial in their scope of fulfillment.

Overcomers will be rewarded at the judgment seat of Christ for faithfulness during the present time, with a view to being recompensed during the one thousand years Christ reigns over the earth. In this respect, it is incorrect to refer to rewards as being “eternal,” for they are not. Christians will exercise power after an entirely different fashion from a different throne during the eternal ages.

That the overcomer’s promises are millennial alone in their scope of fulfillment can be demonstrated several ways. And this would be in perfect keeping with the foundational framework of Scripture, set forth at the very beginning — showing everything occurring throughout the six days (foreshadowing the present 6,000 years, Man’s Day) pointing to that which would be realized on the seventh day (foreshadowing the future 1,000-year Sabbath, the Lord’s Day).

Within a positive framework, it can be shown that the overcomer’s promises in Revelation 2; 3 are millennial alone in their scope of fulfillment. And, within a negative framework, it can be shown that the forfeiture of one’s birthright can occur only under conditions which will exist during the Millennium, not beyond.

The Overcomer’s Promises

In Revelation 2:26-27, overcoming Christians have been promised “power over the nations.” They will rule the Gentile nations with “a rod of iron,” and this authoritarian rule is compared to the power which a potter could command over his vessels by shattering them into fragments at will — “…as the vessels of a potter shall they be broken to shivers.” Such a scene can exist only during the Millennium.

The entire purpose for the Millennium is to bring all things under subjection to Christ at the one place in the universe where sin entered, producing disarray. And a rule such as that described in Revelation 2:26-27 will occur during this time in order to bring this to pass.

God is going to take one thousand years to allow His Son to reinstitute complete order in that part of the kingdom where disorder occurred. After the Son has accomplished this work, He will deliver “up the kingdom to God, even the Father” (I Corinthians 15:24-28); and an authoritarian rule with a rod of iron over the nations of the earth will be a thing of the past.

In Revelation 3:21, overcoming Christians have been promised that they will be allowed to sit with Christ on His throne:

“To him that overcometh will I grant to sit with me on my throne, even as I also overcame, and am set down with my Father on his throne.”

Such a promise could not possibly extend into or be fulfilled during the eternal ages, for Christ will not be seated on a throne fitting the description set forth in Revelation 3:21 during ages beyond the Millennium.

The Son today is seated at His Father’s right hand, on His Father’s throne (though He is exercising the office of High Priest rather than reigning with His Father). During the Millennium the Son will be seated on His Own throne as the great King-Priest (He will have terminated His present high priestly ministry, will have left His Father’s throne, and will have assumed the long-awaited, promised position on His Own throne).

At the end of the Millennium though, Christ will relinquish this position (for all things will have been brought under subjection) and once again assume a place on the throne with His Father. This throne will be called, “the throne of God and of the Lamb” (Revelation 22:1, 3), and Christ will then reign with His Father apart from exercising any type priestly office (there will be no sin following the Millennium and thus no need for a priestly ministry).

Thus, promises such as those in Revelation 2:26-27; 3:21 must be looked upon as millennial in their scope of fulfillment.

Forfeiture of One’s Birthright

There are two classic examples in the Old Testament of individuals forfeiting the rights belonging to the firstborn — Esau and Reuben. Esau forfeited his birthright for a single meal (Genesis 25:27-34; 27:1-38), and Reuben forfeited his birthright because of sexual impropriety (Genesis 35:22; 49:3-4). Esau’s birthright went to his younger brother, Jacob; and Reuben’s birthright was divided among three of his younger brothers — Judah, Levi, and Joseph.

The fifth and last of the five major warnings in the Book of Hebrews has to do with the possibility that Christians can, in like manner, forfeit their birthrights, disqualifying them from exercising the rights of primogeniture during the coming age (Hebrews 12:14-17). The account of Esau forfeiting his birthright is set forth as a type, with Esau’s experience foreshadowing that which can also be experienced by Christians.

Esau considered his birthright to be a thing of little value until after the rights belonging to him as firstborn had been forfeited and he awoke to the stark reality of that which had occurred. Then, and only then, did Esau realize the true value of the birthright. Esau, seeking to reverse that which had occurred, tried to get his father to change his mind and bless him also, but to no avail (cf. Genesis 27:38; Hebrews 12:17). The birthright was no longer his and could not be retrieved. As a result, Esau “lifted up his voice, and wept” (cf. Genesis 25:34; 27:38).

Esau’s condition and state of mind at this time point to the same condition and state of mind which will exist among Christians who forfeit their birthright. This forfeiture will be revealed at the judgment seat of Christ, and the results of this forfeiture will exist for the duration of the Millennium. The same cry which Esau voiced will be echoed by many Christians, producing the same results. The blessing belonging to the firstborn will have been bestowed upon faithful Christians; and the Father will not, He cannot, change His mind and bless the unfaithful also, else He would violate His Own Word.

The results of such a forfeiture though cannot exist beyond the Millennium. All tears will be wiped away at the end of the Millennium (Revelation 21:4 [the reference to all tears being wiped away prior to the Millennium in Revelation 7:17 is only for a select group of individuals realizing an inheritance in the kingdom]), and conditions relating to the forfeiture or nonforfeiture of one’s birthright cannot really apply beyond this point in time.

The wiping away of all tears at the end of the Millennium would portend equality within a realm where equality had not previously existed. It would clearly appear that during the eternal ages distinctions among Christians such as those set forth in the overcomer’s promises or conditions having to do with the forfeiture or nonforfeiture of one’s birthright will no longer exist.

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PART II

Man’s Rule During the Eternal Ages

At the end of Man’s Day, immediately preceding the beginning of the Millennium, a change in the government of this earth will occur; then, at the end of the Millennium, immediately preceding the beginning of the eternal ages, a change (though of a different nature) in the government of the universe will occur. And man will be actively involved in changes which will occur at both times.

Scripture provides a great deal of information concerning man’s part in the government of the earth during the Millennium. The whole of Scripture, after some fashion, is focused upon this time. When one moves beyond the Millennium though, Scripture provides very little information concerning the exact place which man will then occupy within God’s universal government. There are only several brief statements in Scripture concerning government within the kingdom of God beyond the Millennium. But within these brief statements enough is revealed to clearly show that God has far-reaching plans for man which only begin to unfold during the Millennium.

Viewing that which is revealed in the whole of Scripture concerning the government of the universe within God’s kingdom, a person can be drawn to only one conclusion: When God created man, there were actually both near and far purposes in view. The near-purpose had to do with the government of this earth, and the far-purpose had to do with the government of the universe. In this respect, the Millennium is only the beginning of an unending number of ages during which man will exercise power and authority, realizing the purpose for his existence.

During the Millennium, Christ will sit on His Own throne and rule over this earth, and others will ascend the throne and rule as co-heirs with Him. And Christ, with His co-heirs, will take one thousand years, ruling with a rod of iron, to effect order out of disorder. Once complete order has been restored, the kingdom will be turned back over to the Father; and numerous changes, having to do with the government of the universe during all the subsequent ages, will resultingly occur (I Corinthians 15:24-28).

When that part of the kingdom previously placed under the Son’s control has been turned back over to the Father, “the Day of the Lord” will end and “the Day of God” will begin. At that time, the present heavens and earth will be destroyed, and a new heavens and a new earth will be brought into existence.

(The “heavens” would refer to that part of the heavens associated with this earth and kingdom, not the galaxy or universe as a whole. Scripture outlining the destruction of both the heavens and the earth [II Peter 3:10-12] could possibly be brought to pass through God causing our sun to nova. Note that there will no longer be a need for the sun [Revelation 21:22-25].)

After the new heavens and new earth have been brought into existence (II Peter 3:13; Revelation 21:1), God will then change the location of His throne from which He rules the universe. The throne of God today is located in a northernmost point in the universe (Isaiah 14:13), north of this present earth. God’s throne will remain in this place during the Millennium; but during the eternal ages, God’s throne will be located in the new Jerusalem, which will be the capital of the new earth. And not only will God’s throne be in this new locality, but the Son will sit on this throne with His Father. God’s throne, at this time, will specifically be called, “the throne of God and of the Lamb” (Revelation 21:3-5; 22:1, 3).

God’s Rule Over the Universe

God rules the universe today from His throne in the far reaches of the North, but He will one day rule the universe from His throne in the new Jerusalem. This is a change which will occur at the end of the Millennium and exist from that point throughout the eternal ages.

Through viewing the overall scope of the kingdom of God in Scripture, there is a clear inference that this earth is only one province among many in the kingdom. God’s rule in this kingdom extends throughout all the galaxies of the universe; and from a Scriptural perspective, innumerable provinces similar to the earth exist elsewhere in the universe, apparently in all the galaxies (Psalm 103:19-22).

Scripture provides a glimpse into this facet of God’s government of the universe in the Book of Job. In Job 1:6; 2:1, on two different occasions, the “sons of God” are seen presenting themselves before the Lord, with Satan appearing “among them.” Satan, a son of God appearing “among them,” demonstrates equality with them (all angels are “sons of God” because of a special, individual creative activity of God). Satan was the messianic angel ruling over one province in God’s kingdom (the earth), and the only logical conclusion which could follow is that the other sons of God were messianic angels ruling over other provinces in God’s kingdom (other worlds).

The appearances of these sons of God could only be congresses of these messianic angels, who apparently appeared at regularly scheduled intervals in God’s presence to provide a report relative to their provinces in the kingdom. Such meetings would occur at the “mount of the congregation [‘meeting place in the mount’], in the sides of the north [‘in the utmost parts of the north’]” (Isaiah 14:13).

A “mount” in Scripture signifies a kingdom (Isaiah 2:2-4; Daniel 2:35, 44-45). The thought from the expression “mount of the congregation” in Isaiah 14:13 would thus be, the meeting place [where the messianic angels assembled] to render a report concerning activity in their province, within God’s kingdom, located in God’s presence at a northernmost point of the universe.

The earth is one of nine planets revolving around a medium-size star (our sun), and it has been estimated that our own galaxy contains between two to four hundred billion such stars (suns) — some much larger, some much smaller. The distance from the earth to the nearest star outside our solar system is four and one-third light years, and the distance to the farthest star in our galaxy is thousands of light years.

It is one hundred thousand light years across our galaxy and between two million and two and one-half million light years from our galaxy to the nearest neighboring galaxy. Beyond that, man has been able to reach out with telescopes and view stars estimated to be billions of light years removed from this galaxy (a light year is the distance light travels in one year — approximately, six trillion miles).

In the light of God’s government of the universe, as revealed in Scripture, it is interesting to note how present-day astronomers view our own galaxy as they study the heavens through their telescopes. Discoveries during modern times have revealed that there are undoubtedly billions of solar systems in our own galaxy, similar to our solar system (a star [a sun], with revolving planets), with apparently billions of other galaxies existing in the material universe (where solar systems have also been discovered in nearby galaxies). And this whole area of study has become a major field in astronomical research today.

Astronomers today, because of the Hubble telescope in orbit above the earth’s atmosphere, can now see things which they have never been able to see before, along with seeing everything in a much clearer fashion. Prior to this time they could know, through infrared techniques and systematic blockages of light, that planets did revolve around certain closer stars. But many of these revolving planets can now actually be seen, giving rise to the possibility that there may be billions of similar solar systems in our own galaxy alone.

Any way one views the matter, the vastness of the universe over which God rules is staggering. David could look into the heavens during his day, viewing only a small part of one galaxy (only a minute part is visible to the naked eye [not more than about 2,000 stars can be seen by the naked eye at any one time — approximately 1/500,000th of the total visible in the most powerful telescopes, or between approximately 1/100,000,000th to 1/200,000,000th of the estimated total in this one galaxy alone]), and proclaim,

“When I consider thy heavens, the work of thy fingers…
What is man, that thou art mindful of him?” (Psalm 8:3-4).

Man today can view the heavens through telescopes, seeing things far beyond what David could see with the naked eye, and do no more than respond with similar thoughts, asking the same question.

David gave the answer to the question, and the answer is still the same today and will remain the same throughout eternity. Man is the one whom God created to have dominion over the works of His hands (Psalm 8:6).

Man’s Place in God’s Eternal Rule

The eighth Psalm could be understood in its ultimate scope in the sense of dominion out in the heavens. Such dominion during the coming age must, of necessity, be confined to the earth; but during the eternal ages, dominion exercised by man will extend into the heavens as well.

It seems apparent that apart from man the earth would be no more than just another province in God’s kingdom, ruled over by a messianic angel. But the creation of man has changed all of this. Man’s creation has offset the scales completely, for, following man’s creation, the earth was revealed to not only be the most significant place in the galaxy but in the entire universe as well.

The reason for all of this is evident. The creation of man is peculiar to this earth, and man was created in God’s image and likeness for the specific purpose of possessing dominion over the works of God’s hands. Dominion throughout the universe is exercised by angels, and angels were not created in God’s image and likeness.

Man was made “a little lower than the angels,” for he was created to possess dominion held by angels, which man did not hold following his creation (nor has man held it to this day). Even Christ appeared on this earth, apart from His glory, in the same position as man — “a little lower than the angels” (Hebrews 2:7, 9).

Such though will change at the beginning of the Millennium and change again after a different fashion at the beginning of the eternal ages.

At the beginning of the Millennium, man will replace angels ruling over one province; and man will rule in their stead.

During the eternal ages though, man will not necessarily replace angels in other provinces, as on the province ruled by Satan and his angels (that which awaits Satan and his angels was occasioned by sin, and there is no record or intimation that sin entered any other province in the universe). Man in that day may possibly occupy positions under God over provincial governors. Such a thought would be in perfect keeping with Paul’s question in I Corinthians 6:3,

“Know ye not that we shall judge [‘rule’ (cf. I Corinthians 6:2)] angels?”

Then, again, man might rule new worlds or ungoverned worlds. We’re simply not told.

When God created man after His image and likeness, immediate plans for man had to do with this earth. However, since man will exercise regality with Christ from a throne having to do with the administration of universal government following the Millennium, an entirely new light is cast upon God’s creative activity in the first chapter of Genesis.

God, at the time He created man, had far-reaching plans for His creature, as well as the earth. And these far-reaching plans will be realized only when complete order has been restored in the one province where sin entered, a new earth has been brought into existence, and universal power emanates from the throne of God and of the Lamb in the new Jerusalem, the capital of the new earth.

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The Israelites under Moses committed a sin for which there was no sacrifice, and Christians today can commit exactly the same sin, with the same results.

Events of the judgment seat will be one of the most terrible times many Christians will ever experience, for Christians who have refused to follow the Spirit’s leadership during the present day and time will, at the judgment seat, “fall into the hands of the living God.” Such Christians will find it to be a “fearful,” “terrible” experience, for there the “terror of the Lord” will be manifested, and a completely just recompense will be meted out.

The Wilful Sin

What Is the Wilful Sin?

Consequences of Christians Sinning Wilfully

By Arlen Chitwood of Lamp Broadcast

“Let us hold fast the profession of our faith [lit., ‘the confession of our hope’] without wavering; for he is faithful that promised;

And let us consider one another to provoke unto love and to good works:

Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

For if we sin wilfully after that we have received the knowledge [Gk., epignosis, ‘mature knowledge’] of the truth, there remaineth no more sacrifice for sins,

But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries” (Hebrews 10:23-27).

Christ provided Himself as the Sacrifice for sin, His blood is today on the mercy seat in heaven, and He is presently occupying the office of High Priest in the heavenly sanctuary on behalf of sinning Christians.

Christ is presently performing a cleansing from defilement for Christians who sin, and all a Christian needs to do in order to avail himself of this provided cleansing is to confess his sins. When he does this, cleansing occurs (I John 1:9).

In the preceding respect, when dealing with the wilful sin in Hebrews 10:26 (a sin for which there is no sacrifice), some Bible students look back a few verses (to Hebrews 10:19-22, which deal with Christ’s present high priestly ministry) and attempt to see the wilful sin in verse twenty-six as the actions of a Christian refusing to avail himself of Christ’s present work in the heavenly sanctuary. In this respect, with a Christian rejecting the only existing sacrifice, the matter is viewed as the Christian left without a sacrifice, left in his sins, seemingly providing an explanation for this verse.

The wilful sin in Hebrews 10:26, as any sin, results in defilement. But, unlike sin in a general sense, a different situation exists with this sin.

Hebrews 10:26 states that no sacrifice remains, or exists, for those who sin after the manner dealt with by the verse. And this alone would separate the wilful sin from Christ’s present ministry, for, within Christ’s present ministry, a sacrifice does exist for sinning Christians. And this sacrifice continues to exist whether a Christian does or does not avail himself of the provided sacrifice. One has nothing to do with the other.

How does the wilful sin differ from any other sin which Christians can commit? Is it possible that this sin could somehow be brought under Christ’s present ministry and confessed, with forgiveness resulting from the person’s confession? If so, How? If not, Why not?

Christians harboring sins of the flesh and refusing to confess these sins cannot possibly be that which they are warned against in Hebrews 10:26. This verse continues the thought from the immediately preceding verses (Hebrews 10:23-25), and this thought has nothing whatsoever to do with Christians confessing or not confessing their sins.

Nor can the wilful sin in this verse be thought of in the broad sense of sins committed by Christians in a wilful, or a deliberate, or a knowing manner. If the truth were known, it could probably easily be shown that most sins committed by Christians would fall into a singular category — things which Christians knew were sins before they committed them, knew were sins during the time in which they were committing them, and knew were sins after they had committed them.

The only possible way to properly understand the wilful sin in Hebrews 10:26, for which there is no sacrifice, is to view this sin, contextually, within the Book of Hebrews where it is found. If this is not done, a person will invariably go wrong at this point in Scripture.

Note first that all of the warnings in Hebrews are closely related, drawing heavily from the Old Testament types. The second warning (Hebrews 3; 4) draws from the account of the Israelites under Moses, and the same thought is continued in the third warning (Hebrews 6:4ff), relating the matter to Christians.

In both the type (Hebrews 3; 4 [second warning]) and the antitype (Hebrews 6 [third warning]), the sin referenced in the fourth warning (Hebrews 10:26ff) is openly presented and seen.

The Israelites under Moses committed a sin for which there was no sacrifice (second warning), and Christians today can commit exactly the same sin, with the same results following (third warning). Then the fourth warning continues with thoughts pertaining to this sin; and the matter has to do with “so great salvation” (Hebrews 2 [first warning]), resulting in “blessings” associated with the “birthright” (Hebrews 12 [fifth warning]).

That is the broad contextual scope of the matter. The Israelites, in the type, through their actions at Kadesh-Barnea — refusing to go in and take the land to which they had been called — committed a sin for which there was no sacrifice. And, with there being no sacrifice for this sin, God didn’t, He couldn’t, change His mind concerning that which He had decreed pertaining to the matter.

And Christians, in the antitype, can commit exactly the same sin relative to the heavenly land to which they have been called. And, as in the type, no sacrifice exists for such a sin. As in the type, God won’t, He can’t change His mind concerning that which He has decreed pertaining to this sin, if committed by His people today. This is plain from that which is stated in Hebrews 6:4-6, again drawing from the type in chapters three and four — “For it is impossible…if they shall fall away, to renew them again unto repentance…”

(Ref. in this site If They Shall Fall Away or see the author’s pamphlet, “If They Shall Fall Away by Arlen Chitwood pdf”.)

Then note that the reference to this sin is the continuation of a text having to do with a central purpose for Christians assembling together during the present dispensation — whether on Sunday at a regular meeting place, or at any other time or place during the week (Hebrews 10:23-25). The particular purpose given in the text is singular.

Christians are to meet together in order to exhort and encourage one another concerning the race of the faith, which has to do with the hope set before each one of them (“profession of our faith” [Hebrews 10:23 KJV] should be translated, “confession of our hope”). And this hope set before every Christian is the hope that they might one day realize the very thing to which they have been called — win a crown in the present race of the faith and, as a result, occupy a regal position with Christ in that coming day of His power.

In short, Christians are exhorted to assemble together for a particular purpose, and then they are warned concerning the danger of failing to assemble together on a regular basis for this purpose. They can either find mutual strength in the race of the faith through assembling together, or they can fail to assemble for this mutual strength and find themselves in danger of falling away and becoming involved in that which Scripture refers to as wilful sin.

The wilful sin, simply put, has to do with apostasy, after one has come into a mature knowledge of the things surrounding the hope set before Christians — something seen in the type in the second warning and in the antitype in the third warning. And committing this sin will result in a Christian failing to come into possession of so great salvation (first warning), synonymous with failing to realize the rights of the firstborn (fifth warning).

Numbers 15:30-31, immediately following the account of the Israelites refusal to enter into the land at Kadesh-Barnea (Numbers 13; 14), deals with God’s statement concerning a sin for which there was no sacrifice. And an example of such a sin — a man violating the Sabbath — immediately follows God’s instructions concerning the matter.

God’s statement concerning a sin for which there was no sacrifice in this passage had to do with a person acting in open rebellion, followed by his being cut off from the people of Israel (which was exactly what occurred at and following the events at Kadesh-Barnea). And the contextual example not only had to do with the experiences of the Israelites, beginning at Kadesh-Barnea (Numbers 13; 14), but it also had to do with a man violating the Sabbath (Numbers 15:32-36).

As with the Israelites at Kadesh-Barnea, so with the man violating the Sabbath. There was no sacrifice for the sin committed by either. Rather, in both instances, the Lord commanded that a sentence of death was to be carried out. And, resultingly, an entire accountable generation died on the one hand, and a man was taken outside the camp and stoned on the other.

The land set before Christians is associated with a rest, a Sabbath rest, drawing from Genesis 2:1-3 (Hebrews 4:4-9). And a Christian turning his back on this land (after coming into a mature knowledge of the things surrounding the land) would be doing exactly the same thing which the Israelites under Moses did at Kadesh-Barnea (after hearing the report concerning the land by the twelve spies).

Then, in another respect, such a Christian would be doing violence to that which God had to say about the Sabbath rest set before the people of God, in a similar respect to the man violating the Sabbath in Numbers 15:32-36 (for the Sabbath was given to Israel as a sign [Exodus 31:13-17]).

The Sabbath was a sign pointing to a day of rest following God’s present six days of work. As God rested on the seventh day after working six days to restore a past ruined creation (the material creation) — establishing an unchangeable, foundational pattern — He is going to rest on a seventh day (a 1,000-year day) after working six days (six 1,000-year days — 6,000 years) to restore two present ruined creations (both man and the material creation once again).

Thus, drawing from both Numbers 13; 14; 15 and Hebrews 3; 4; 6, it can easily be shown how Christians, in Hebrews 10:26ff, can sin wilfully today. They can do so through only one means: coming into a mature knowledge of the truth surrounding their calling, and then apostatizing (turning away from this truth).

Any Christian committing such an act will have done three things according to Hebrews 10:29:

1) Trodden under foot “the Son of God.”

2) Considered the blood of Christ “an unholy [‘a common’] thing.”

3) Insulted “the Spirit of grace.”

God places the wilful sin in a category of this nature simply because of the high place in which He holds that which He has stated concerning the coming reign of His Son. And, according to Scripture, any Christian coming into a mature knowledge of that which God has stated in this realm, and then turning away — apostatizing — has only one thing awaiting him:

“…a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries” (Hebrews 10:27).

Then note how verses thirty and thirty-one parallel II Corinthians 5:10-11:

“For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.

It is a fearful [Gk., phoberos, ‘fearful’ in the sense of being ‘terrible,’ ‘frightful’] thing to fall into the hands of the living God.”

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Word Document: The Wilful Sin by Arlen Chitwood.docx which is SAFE to open and print.

Pamphlet form: The Wilful Sin, What Is the Wilful Sin?, Consequences of Christians Sinning Wilfully, by Arlen Chitwood pdf which is SAFE to open and print. Designed for printing on letter size paper, both front and back; then folded into pocket size fit.

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As one sets the timepiece in Greenwich by the celestial chronometer (the standard, which never changes), God’s people are to view all things through the lens of the Word (the Standard, which never changes) and govern their lives accordingly.

The Pupil of Man’s Eye

The Manner in Which Christians Are to View All Things

By Arlen Chitwood of Lamp Broadcast

“For the Lord’s portion is His people; Jacob is the lot of his inheritance.

He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple [lit., ‘the pupil’] of His eye” (Deuteronomy 32:9-10).

“Deliver thyself, O Zion, that dwellest with the daughter of Babylon.

For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple [lit., ‘the pupil’] of His eye” (Zechariah 2:7-8).

“Keep my commandments, and live; and my law as the apple [lit., ‘the pupil’] of thine eye” (Proverb 7:2).

According to Deuteronomy 32:10 and Zechariah 2:8, God views all matters occurring among the nations in the world — past and present — through one means alone, through Israel. “Israel” is seen in Scripture as the pupil of God’s eye, the lens through which He views any and all activity among the surrounding nations.

When matters are carried back behind Israel’s existence (i.e., preceding Abraham, the father of the nation; or, preceding Moses five centuries later when the nation was brought into existence) things relative to how God viewed all activity occurring in the world among the nations would, in reality, be essentially the same. Such activity would have to be seen occurring in the loins of Abraham (Genesis 15:4), extending all the way back through Shem and Noah to Enos, Seth, and Adam, or extending forward through Abraham and his seed, with the nation being brought into existence through his seed centuries later during Moses’ day.

Matters having to do with the loins of Abraham in this respect — both backward and forward — could be somewhat explained and understood by reference to several things:

1) Levi (Abraham’s great grandson) paying tithes in Abraham at the time Abraham, years earlier, had met Melchizedek and paid tithes of all that he possessed (cf. Genesis 14:18-20; Hebrews 7:9-10).

2) The sojourn of the children of Israel (referring to the nation in Egypt under Moses) beginning thirty years before Isaac’s birth, 430 years before the inception of the nation (cf. Genesis 15:13-14; Exodus 12:40-41; Galatians 3:17-18).

3) The establishment of the boundaries of the nations of the earth — both by language and geography — at a time between the Flood and Abraham, during Peleg’s day (born about 100 years following the Flood and died at the age of 239 about ten years before Abraham’s birth). And the establishment of these boundaries was governed by “the number of the children of Israel” (the number of individuals forming the nation emanating from the loins of Abraham, which would not even exist until centuries later [Deuteronomy 32:8, for purposes seen in Acts 17:26-27]).

Thus, to understand how an unchangeable God has viewed matters on earth since the beginning of the human race, it really matters not at what point in history one begins.

From Adam to Abraham (2,000 years), the matter could only have been done through Abraham’s loins (Adam, Abel replaced by Seth, Enos…Enoch…Noah, Shem…Terah, Abraham).

(Relative to the preceding, note that which Scripture states about a number of individuals in the lineage extending from Adam to Abraham:

Abel [Genesis 4:4-5]; Enos [Genesis 4:25-26]; Enoch [Genesis 5:21-24]; Methuselah [Genesis 5:25-27 — given a name which means, When he is gone, it (the Flood) will be sent]; Noah [Genesis 6:8-9]; Shem [Genesis 9:25-27 — somewhat capsulating matters with Shem, the only one of Noah’s three sons said to have a God, anticipating Abraham and his lineage].)

Then, from Abraham to the present time, the matter, as clearly stated in Deuteronomy 32:10 and Zechariah 2:8, had to do with Abraham and his Seed (Abraham, Isaac, Jacob, Jacob’s twelve sons…the nation of Israel and Christ).

(For additional information on the preceding, refer to The Pupil of God’s Eye in this site.”)

God views matters among the nations today through Israel, the seed of Abraham; or, God would view matters among Christians through His Son, the Seed of Abraham. And either way matters would be the same.

The lens through which God views any and all things is seen in the loins of Abraham — through a lineage beginning with Adam and culminating with a nation emanating from Jacob and his twelve sons 2,500 years later during Moses’ day, through which Messiah came.

The Jewish People

The preceding is how God, down through 6,000 years of time, has viewed matters in the human race.

But how were His people to view matters in this same respect?

In reality, the matter is essentially the same — which, of necessity, it must be — though stated and dealt with in a slightly different manner. According to Proverb 7:2, the Jewish people (a people through whom God viewed all things) were to view all things through God’s Word (a written Word at the time this verse was penned, also manifested in the form of flesh about 1,000 years later [Whom the Jewish people rejected but will one day receive]).

And Scripture clearly states concerning this Word, “the Word was God” (John 1:1-2 [‘was,’ a verb of being in the Greek text — no beginning, no end; the Word always has been God, and the Word always will be God]).

Then the Word, seen as God in this manner, “was made flesh [lit., ‘became flesh’]” (John 1:14). God became flesh in the person of His Son and dwelled among His people in this manner. And this Word will one day return to His people in this same manner (Acts 1:9-11; cf. Zechariah 12:10-14; Matthew 23:37-39).

The Jewish people were to look upon everything through the Word. The Word was their eye-gate, the lens, through which they were to view any and all activity in the world. And they were to do this after the manner set forth in Isaiah 8:20:

“To the law and to the testimony: if they speak not according to this Word, it is because there is no light in them [lit., ‘no dawn to them’].”

Christians

And the matter is exactly the same for Christians today. All things are to be viewed through the same lens, which in one respect is through a Jewish Saviour, Who is God manifest in the flesh, the Word made flesh. Or, in another respect, all things are to be viewed through that stated in the written Word, which is viewing matters through the same lens in a different way, though, in reality, the same way.

The Word, the Word made flesh, and God simply cannot be separated. If a person is dealing with One, that person is dealing with all Three. Matters can’t possibly occur any other way.

Thus, viewing matters through that stated in Isaiah 8:20 is viewing matters through the Father or His Son. The Jewish people are the lens through which God views all things in the world, acting on that stated in His unchangeable Word.

And this Word, given through Jewish Prophets, inseparably identified with the Father and His Son, is the lens through which God’s people — whether Israel (past and future) or Christians today — are to view these same things.

(Note that orthodox Jews today, ascribing to the Old Testament Scriptures [the Torah, as the Jewish people like to reference Moses, or the entire O.T.], are, as well, ascribing to the Word which became flesh though they don’t even know it. They accept One and reject the Other, which, in reality, is an oxymoron, for they are accepting on the one hand the same thing that they are rejecting on the other hand.

Then there is the reverse side to that previously seen among orthodox Jews. This can be seen, to varying extents, in certain Christian circles today.

Note that the Word became flesh before a single Word of the N.T. had been penned, showing, beyond question that there can be nothing in later revelation [the N.T.] that was not seen after some fashion in former revelation [the O.T.]. If anything exists in later revelation that is not seen after some fashion in earlier revelation, then the Word which became flesh at the time of the incarnation could only have been incomplete.

But note the outlook many Christians and entire denominations in some respects have on the matter. They refer to themselves as N.T. Churches, giving little attention to, or, for all practical purposes rejecting, the O.T. Scriptures.

But what are they doing? They are acting in a reverse fashion to that seen in the orthodox Jewish community.

The orthodox Jews accept the written Word, the O.T. Scriptures, but reject the Word made flesh;

Christians accept the Word made flesh, but, to varying extents, reject the O.T. Scriptures, the written Word.

And either way an oxymoron can only be clearly seen.)

If They Speak Not According to This Word…

“The Word” is the Standard through which all else is to be viewed and judged. Nothing exists that is equal to or higher than the Standard. Therefore, it cannot be dealt with like other things in the world (e.g., proven, as some attempt; discredited, as others attempt), for there is nothing to use for such purposes.

This is why God never attempts to prove Himself, His Son, or His Word. Scripture simply begins, “In [the] beginning God…” And God then states that the one whom He created is a “fool” if the creature doesn’t believe in the Creator’s existence (Genesis 1:1a; Psalm 14:1; 53:1; John 1:1).

Though the Word cannot be proven, the veracity of the Word progressively becomes self-evident for anyone acting after a manner other than a fool, i.e., for anyone believing, reading, and studying this Word.

God, through His Spirit, Who moved individuals in time past to pen this Word, progressively opens this Word to the understanding of any and all who spend time reading and studying this Word, seeking to understand that which God has revealed in His Word. And, at the same time, the Word, through its Own testimony, progressively becomes self-evident to that individual that this Word is exactly what it claims to be.

And this is the only way that the Word can deal with proof relative to its veracity. There is nothing equal to or higher; thus, the Word can only reference itself in a manner of this nature.

The same thing is seen where God swears by Himself (Genesis 22:16; Exodus 32:13; Isaiah 45:23; Hebrews 6:13). There is none equal to or higher that He can swear by. Thus, God can only swear by Himself.

And the Word is exactly the same. It has to be, for it is inseparably identified with God. The only way in which the Word can be dealt with in relation to proofs, checks and balances, etc. is to let the Word deal with itself, which the Word will readily do every time for anyone allowing the Word to speak for itself.

This is why Scripture must be interpreted in the light of Scripture. Everything is of Divine origin and inseparably related. The supernatural simply cannot be dealt with by the natural, after any fashion.

One cannot move above this sphere, though one could move outside or below this sphere, which would be outside or below the only place where that related to the Word can exist (e.g., truth, life, etc.).

And this is the reason why this Word is the eye-gate, the lens, through which God’s people are to view all things in the world in which they find themselves, governing their lives accordingly.

Through the lens of the Word, everything is either in accord with the Word or out of line with the Word, in accord with or out of line with the Standard. There is no middle ground (Matthew 12:30; Luke 11:23).

Thus, as one sets the timepiece in Greenwich by the celestial chronometer (the standard, which never changes), God’s people are to view all things through the lens of the Word (the Standard, which never changes) and govern their lives accordingly.

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Peter, because of his past actions, rather than remaining with Christ on the inside, where there was light, found himself on the outside, in a place of darkness. Peter found himself in the outer darkness (cf. Matthew 8:12; 22:13; 24:51; 25:30).

“He Went Out”

Consequences of Failure to Deny Self, Take Up One’s Cross, and Follow Christ

By Arlen Chitwood of Lamp Broadcast

One of the best illustrations given in Scripture to show the downward path which it is possible for a Christian to take — ultimately leading to a place of rejection and shame rather than to a place of glory and exaltation with Christ in the kingdom — is the recorded actions of the Apostle Peter immediately preceding Christ’s crucifixion.

“But Peter followed him afar off unto the high priest’s palace…

Now Peter sat without in the palace: and a damsel came unto him, saying, ‘Thou also wast with Jesus of Galatiansilee.’

But he denied before them all, saying, ‘I know not what thou sayest’…

And again he denied with an oath, ‘I do not know the man’…

Then began he to curse and to swear, saying, ‘I know not the man.’ And immediately the cock crew.

And Peter remembered the word of Jesus, which said unto him, ‘Before the cock crow, thou shalt deny me thrice.’ And he went out and wept bitterly” (Matthew 26:58, 69-70, 72, 74-75 [58a]).

Christ, following the last supper, after He and His disciples had gone out onto the Mount of Olives, informed them that they would all “be offended” during the next few hours because of Him. And from that time until the time Peter is seen weeping bitterly because of his offense, there are seven steps recorded in Scripture showing how Peter allowed himself to be brought into this condition (Matthew 26:31-75).

(The word “offended [Gk., skandalizo]” has to do with something causing opposition, causing one to stumble, which can result in a fall.

This is the same word used in Matthew 13:21, which, according to Luke 8:13, can result in a falling away, apostasy. The words “fall away” in Luke 8:13 are the translation of aphistemi in the Greek text. This is the verb form of the noun apostasia, from which we derive our English word “apostasy.”)

Step One: Peter would not accept Christ’s statement concerning that which the disciples were about to do, as he had previously refused to accept Christ’s statement on another occasion and had to be rebuked by the Lord (Matthew 16:21-23). Peter then made his boast that he would never allow opposition to cause him to stumble, resulting in a falling away (cf. James 4:13-15).

And in response to Christ’s subsequent statement that Peter would deny Him three times that very night, Peter responded, “Though I should die with thee, yet will I not deny thee”; and the other disciples responded likewise. But during the next few hours, “all the disciples” would forsake Him and flee (Matthew 26:33-35, 56).

(Peter used emphatic forms of negatives in the Greek text in both his responses to Christ. In essence, he said, “I will never, no not ever, be caused to stumble”; and “I will never, no not ever, deny you.”

“Likewise also said all the disciples.”)

Step Two: Following the disciples’ boast that they would never allow opposition to bring about a falling away or never themselves deny the Lord, Christ took Peter, James, and John into the Garden of Gethsemane. And once in the garden, He told them,

“My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.”

However, when Jesus went aside to pray, rather than watching, the disciples fell asleep. The Lord then had to rebuke them for not watching and praying that they “enter not into temptation” (Matthew 26:36-41).

Step Three: Judas had betrayed Christ to the religious leaders of Israel; and he then led “a band of men and officers,” dispatched by the religious leaders, into the garden to take Christ. Seeing them, Peter drew his sword and resorted to the arm of flesh, to humanistic means, to accomplish his previous boast.

The battle was to be spiritual, as it is to be today; but Peter tried to force his will on others through physical means (the day when Christ will take the sceptre and physically “strike through kings” was future then and remains future today [Psalm 110:1ff; cf. Psalm 2:1ff]).

Peter, in his vain, fleshly effort, cut off an ear of one of the high priest’s servants; but Jesus, completely rejecting his actions, told him to put up the sword, and He then healed the servant’s ear (Matthew 26:47-55; Luke 22:50-51).

Step Four: The previous actions of Peter and the other disciples — boasting of that which they would do (though the Lord had told them otherwise), sleeping when they should have been watching and praying, and Peter resorting to the arm of flesh as he sought to carry out his previous boast — led the disciples into doing exactly what they had previously stated would not occur.

Then, when Jesus was taken by the multitude, climaxing their actions, “all the disciples forsook him, and fled” (Matthew 26:56).

Step Five: Peter then began to follow Christ “afar off.” He had taken the sword, and it was about to result in his ruin. He had resorted to the man of flesh and was in the process of reaping that which he had sown (cf. Matthew 26:52; Galatians. 6:7-8).

Because of his previous actions, the closeness which had been his in the inner circle with James and John was now gone (cf. Matthew 17:1; 26:37, 58).

Step Six: When Jesus was taken into the high priest’s palace for questioning by the religious leaders, Peter, following Him “afar off,” remained outside in the courtyard. Rather than identifying himself with Christ on the inside, he sat down with the enemy on the outside (Matthew 26:69; Luke 22:54-55).

Step Seven: Peter’s past actions had now led him to the final point in his fall. When accused of being one of Christ’s disciples, Peter denied his Lord on three separate occasions, followed by the cock crowing a second time, just as Christ had foretold.

And the Lord, being led at that moment past Peter unto “the hall of judgment” (John 18:28), turned and looked upon Peter, awakening him to the stark reality of that which he had done (Matthew 26:34, 69-74; Mark 14:72; Luke 22:61).

(The Lord’s look in this passage was far more than a brief glance. The word used in the Greek text [emblepo (an intensified form of the Greek word for “look,” blepo)] points to Christ fixing His eyes upon Peter in an intently searching manner. Peter came under scrutiny for his actions, causing him to remember that which had previously occurred.

Peter then “went out, and wept bitterly” [Luke 22:62].)

Peter, because of his past actions, found himself outside in the place where, instead of joy, there was sorrow; he found himself in the place where, instead of light, there was darkness (Matthew 26:31, 40).

“And if a man also strive for masteries, yet is he not crowned, except he strive lawfully…

If we suffer [‘patiently endure’], we shall also reign with him: if we deny him, he also will deny us” (II Timothy 2:5, 12).

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A person, untrained in the theology schools of the land, but understanding the Word of the Kingdom, often has a better grasp of the whole of Scripture than many of those who are teaching in the theology schools.

A Key to the Scriptures

Mysteries of the Kingdom, Chapter Thirteen

By Arlen L. Chitwood of Lamp Broadcast

Instruction in the Kingdom

Then He said to them, "Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old." (Matthew 13:52).

The Word of the Kingdom — the message surrounding the kingdom of the heavens (Matthew 13:11, 19, 24) — is the central message of the New Testament. Whether studying the gospels, the book of Acts, the epistles, or the book of Revelation, an individual will be studying Scriptures dealing centrally with a message pertaining to the kingdom.

The person understanding this message will possess a proper foundation to build upon as he studies different parts of the New Testament. However, if this message is not understood, the converse of the preceding will be true. That person will possess an improper foundation to build upon; and his studies throughout any part of the New Testament will, accordingly, be adversely affected.

This is why an individual instructed in the Word of the Kingdom can be likened to the householder in the text. Not only will he be able to go to the Scriptures and bring forth things that are “old” (things he has already seen and understood) but he will also be able, from the things that are “old,” to begin seeing and bringing forth things that are “new” as well (things he has not previously seen and understood).

And, according to the text, he will be able to do this because he has been “instructed unto the kingdom of the heavens.” He now possesses a key to the Scriptures, a key that will open numerous passages of Scripture to his understanding, passages that otherwise would have remained closed.

Such an individual, as he studies and learns new things about the Word of the Kingdom, will progressively find himself being able to, more and more, take the “old” and see and understand that which is “new.” And the more that person comes into an understanding of the Word of the Kingdom, the more he will see Scripture opening up to him in this fashion. The latter, in this respect, is inseparably linked to and dependent on the former.

This is what an understanding of the Word of the Kingdom will do for an individual in his quest for a proper knowledge of Scripture. And, though this has been the experience and testimony of numerous Christians, this is not simply what they might have to say about the matter. Rather, this is what the unchangeable Word of God has to say about the matter.

The Word of God clearly reveals that a person instructed in the Word of the Kingdom can go to the Scriptures and bring forth out of this storehouse of unlimited treasures “things new and old.” But by the same token, apart from an understanding of the Word of the Kingdom, though an individual may be able to see and understand certain truths, the same situation referred to in Matthew 13:52 simply doesn’t exist.

The preceding will explain why this whole realm of teaching lays center-stage in Satan’s attack against the Word during the present dispensation. An understanding of the Word of the Kingdom is the key to a proper understanding of Scripture as it relates to Christians, and Satan knows this. He knows that if he can corrupt or destroy that which will open the door to a proper understanding of the numerous other scriptures bearing on the subject, he can best accomplish the purpose for his present work among Christians.

Satan’s efforts toward this end are something easily seen in the first four parables in Matthew chapter thirteen. These four parables present a chronology of Satan’s work as he seeks to subvert the Word of the Kingdom, and this chronology covers the progressive results of his work in this respect throughout the entire dispensation.

Satan’s attack in the first parable, the parable of the Sower (Matthew 13:3-8, 18-23), was seen to be against those hearing the Word of the Kingdom. He sought to stop the matter at that point, preventing individuals from understanding this message and subsequently bringing forth fruit. Four types of individuals are seen responding to the message, with Satan being successful in his attack against three of the four. Those seen in the first three of the four categories fell away and bore no fruit. But Satan’s attack against those in the fourth category proved to be unsuccessful. They heard the Word, received and understood the Word, overcame Satan’s attack, and bore fruit.

Then, the next parable, the parable of the wheat and tares (Matthew 13:24-30, 36-43), centers on Satan’s attack against the ones bearing fruit from the previous parable. Satan placed those with a false message (false teachers) in the midst of those bearing fruit, seeking to subvert the message and stop that which was occurring. That is to say, he sought to corrupt the true message through the introduction of a false message. And this was done with a view to stopping that which had resulted from a proclamation of the true message. This was done with a view to stopping those Christians who were bearing fruit from doing so.

Then the next parable, the parable of the mustard seed (Matthew 13:31-32), shows that which happened in Christendom over the course of time during the dispensation because of this false message. The mustard seed germinated and took a normal growth for awhile. But then something happened, which caused it to take an abnormal growth and eventually become a tree. And after this abnormal growth had occurred — after the mustard bush had become a tree, something that it wasn’t supposed to become at all — the birds of the air (ministers of Satan, seen in the first parable [Matthew 13:4]) found a lodging place therein.

And the fourth parable, the parable of the leaven (Matthew 13:33), completes the picture. The false message introduced near the beginning of the dispensation is likened to leaven placed in three measures of meal (“Three” is the number of divine perfection, and “meal” is that which is used to make bread. Leaven [a corrupting substance] was placed in the meal [resulting in corruption in the bread]). And this leaven would continue to work (this false message would continue to permeate and corrupt the true message) until the whole had been leavened (until the whole had been corrupted).

This is the revealed direction that Christendom would take relative to the true message concerning the kingdom following the introduction of the leaven, following the introduction of a false message concerning the kingdom.

These four parables together show a history of Christendom throughout the dispensation in relation to the Word of the Kingdom. This message — the central message of the New Testament — was taught universally throughout the churches during the first century. But the introduction of a false message resulted in changes. Christendom itself took an abnormal growth; and this abnormal growth was such that the false teachers eventually found themselves welcomed within that which they, through their false message, had corrupted.

Corruption though didn’t stop at this point. The working of the leaven continued, and it would continue until this false message had permeated all of Christendom. This corrupting process would continue, according to the text, “till the whole” had been leavened.

And, viewing the matter solely from the standpoint of that which can be seen in the world today, what has been the end result of the working of the leaven? As the dispensation draws to a close, where does the Church find itself today?

The answers are easy to ascertain. All one has to do in order to see and understand that which has happened is to go into almost any church of the land (fundamental and liberal alike) and listen for any mention of things having to do with the Word of the Kingdom. A person will listen in vain. Because of the working of a leavening process that is in its final stages, the true biblical message surrounding Christians and the coming kingdom is practically nonexistent throughout Christendom today.

This leavening process recognizes no bounds or barriers. Fundamental Christendom finds itself just as permeated with the leaven, as it relates to the Word of the Kingdom, as does liberal Christendom. From the theology schools to the pulpits of churches to the pews in these churches, the whole of Christendom finds itself in exactly the same state insofar as that revealed throughout the first four parables in Matthew chapter thirteen is concerned.

Many of the fundamentalists, not understanding the true nature of the leavening process, look upon themselves as having escaped this corruption. But such is not the case at all. Insofar as any understanding and proclamation of the Word of the Kingdom is concerned, the fundamental groups find themselves in exactly the same state as the liberal groups. They find themselves permeated through and through with exactly the same corrupting leaven. There is absolutely no difference between the two groups in this respect. Neither understands nor proclaims this message.

Seminaries — fundamental and liberal alike — are training students in everything but the one message that will open the Scriptures to their understanding. And these same seminaries are turning out graduates who are filling the pulpits of churches with a message completely void of any reference to the Word of the Kingdom. These seminary graduates don’t know the truth of the matter, and, as a result, their entire ministries are negatively affected. The various flocks that the Lord has entrusted to their care are not being properly fed; and, in reality, for the most part, Christians under their ministries are slowly starving to death.

Christians throughout the churches today are simply not hearing the one message, above all other messages, which they should be hearing. And the reason is given in the first four parables of Matthew chapter thirteen. The working of the leaven over almost two millenniums of time has produced a corruption extending throughout Christendom that has all but destroyed the message surrounding the Word of the Kingdom. And, as a result of this corruption, the Bible, for the most part, remains a closed book for the vast majority of Christians.

The preceding is why a person, untrained in the theology schools of the land, but understanding the Word of the Kingdom, often has a better grasp of the whole of Scripture than many of those who are teaching in the theology schools. The person having an understanding of the Word of the Kingdom possesses a key to Scripture that a person without this understanding does not possess. He can go to the Scriptures and bring forth things both “new and old”; but the same thing cannot be said for those who lack this understanding.

Why?

Why will instruction in the Word of the Kingdom open the Scriptures to a person’s understanding like nothing else? Why is an understanding of this message so vital if a person is to possess a correct and proper grasp of Scripture? The answer could be looked upon in a twofold respect.

First, an understanding of the Word of the Kingdom is the only thing that will provide the true Biblical picture surrounding the purpose for the Christian life. Why did God bring the new creation “in Christ” into existence? Why is God taking an entire dispensation to do a work among the Gentiles? Why is the Holy Spirit presently in the world performing a work among Christians?

And second, an understanding of the Word of the Kingdom is the only thing that will provide the true biblical picture surrounding direction for the Christian life. What is the goal toward which everything pertaining to the new creation “in Christ” moves? What is the spiritual warfare about? What is the race of the faith about? What will be the end result of victory or defeat as it pertains to the warfare or the race?

An understanding of the Word of the Kingdom will answer questions surrounding the Christian life unlike anything else in the Word of God. This is the only thing that will present the complete biblical picture in its correct fashion. Only out of this teaching can all the issues surrounding the Christian life be properly addressed, and only out of this teaching can one find the true motivation for Godly Christian living.

But, if all the preceding is true — and it is — then why is this message so fought against in Christian circles today? It would appear that acceptance rather than rejection would always be the norm.

Such though is not the case at all. Rather, with rare exceptions, rejection is invariably the norm. And the reason is seen in the working of the leaven in Matthew 13:33. The negative attitude of Christians toward the Word of the Kingdom is simply the end result of a work of Satan that has been going on for almost 2,000 years.

1. Purpose of…

The overall picture of the Word of the Kingdom in the New Testament begins with the offer of the kingdom of the heavens to Israel in the gospel accounts. Israel spurned this offer, the offer was taken from Israel, and an entirely new entity was then brought into existence to be the recipient of that which Israel had rejected (Matthew 21:33-43).

The one new man, the new creation “in Christ” (2 Corinthians 5:17; Ephesians 2:15) was brought into existence to bring forth fruit where Israel had failed. And, since Israel had spurned the offer, God, in relation to this one new man, turned to the Gentiles. God set aside an entire dispensation, lasting two days, 2,000 years, during which time He would perform and complete a work with an entirely new creation. And this would be accomplished through removing “a people for his name” from among the Gentiles, though with “a remnant according to the election of grace [believing Jews]” being included (Acts 15:14; Romans 11:5).

And, in order to carry out His purposes surrounding this new creation, God sent the Holy Spirit into the world. Throughout the present dispensation, the Spirit of God is in the world performing a work in the antitype of that which is seen in Genesis 24.

As Abraham in this chapter sent his servant into the far country to procure a bride for his son, God has sent the Holy Spirit into the world to procure a bride for His Son. And, as in the type, so in the antitype — the search occurs among those in the family. The Spirit of God is conducting His search among those comprising the one new man, for this one new man forms the body of Christ, and the bride is to be taken from the body (cf. Genesis 2:21-25; 24:2-4, 9; Matthew 22:14).

And also as in the type, once the search has been completed, the bride will be removed. As Rebekah was removed from Mesopotamia, so will Christ’s bride be removed from the earth; as Isaac came forth to meet Rebekah, so will the Son come forth to meet His bride; and as Rebekah went with Isaac to his home, where she became his wife, so will the bride go with Christ to His home, where she will become His wife (Genesis 24:61-67; 1 Thessalonians 4:16-17; Revelation 19:7-9).

2. Direction for…

The goal toward which everything pertaining to the new creation “in Christ” moves is exactly the same as the goal set forth in the beginning, in the opening two chapters of Genesis. The point out ahead toward which all things move is the earth’s coming Sabbath.

And it matters not whether one is viewing the reason for the existence of the one new man, the reason for the present dispensation, or the reason for the Spirit of God having been sent into the world, the point toward which everything moves is always the same. It has to be, for this is the way matters were set forth and established at the beginning of God’s revelation to man (Genesis 1:1-2:3).

And properly understanding the spiritual warfare and the present race of the faith is contingent on properly understanding things surrounding the goal that lies out ahead. It is contingent on properly understanding the reason God has brought the one new man into existence, the reason God has set aside an entire dispensation to deal with this new man, and the reason God has sent His Spirit into the world to perform a work during the dispensation.

Christians are engaged in a warfare against spirit beings in the heavens, which is part and parcel with the race of the faith in which they find themselves engaged; and whether Christians do or do not understand all the various things about this warfare and race, Satan knows every one of these things all too well. And he is ever lying in wait to defeat the Christian in the warfare or sidetrack him in the race.

And the end result will be either victory or defeat. An individual will either overcome in the warfare and race or he will be overcome. And what is at stake in either victory or defeat? The greatest thing God could ever design for redeemed man is at stake.

The Spirit of God is presently in the world opening the Word of God to the Christians’ understanding, calling their attention to one central fact — They are being offered positions as co-regents with Christ in His kingdom, forming the bride that will reign with the Son as consort queen.

That’s what is at stake. And knowing this, is it any wonder that Satan, very early in the dispensation, set about to accomplish the things outlined in the first four parables in Matthew chapter thirteen? Is it any wonder that he has done and continues to do everything within his power to corrupt and destroy the true message surrounding Christians and the coming kingdom?

From Genesis to Matthew to Revelation

Several things must be kept in mind when studying the parables in Matthew chapter thirteen. The first four were given outside the house, by the seaside; and the last three were given after Christ had reentered the house. This fact, often overlooked, is significant beyond degree if one is to understand these parables correctly. Then, a chronology is seen in the parables, which carries the reader from the beginning of the present dispensation to the future Messianic Kingdom.

As previously shown, the first four parables (given outside the house, by the seaside) present a history of Christendom as it relates to the Word of the Kingdom; and this history covers the entirety of the dispensation. To understand why conditions in Christendom are as they presently exist, one has to go back in history and follow the course of events leading into the presently existing situation.

And going back in history after this fashion involves one thing. It involves going to the Scriptures to see what the Word of God reveals about the matter, not what the various history books on the Church written by man reveal. All of man’s writings on Church history might as well be categorized as “secular” insofar as this aspect of Church history is concerned. That which man has written simply doesn’t deal with Church history in this respect, though this is the main crux of the matter seen within the way Scripture deals with the subject.

The earliest period of Church history is dealt with in the book of Acts, following the inception of the Church. This period covers that time when the kingdom was being reoffered to Israel (from 30 to approx. 62 A.D.). And accordingly, the message throughout this book, centers on the proffered kingdom.

The epistles (some written during the Acts period, some following) deal centrally with the same message seen in Acts — one having to do with the kingdom. These epistles simply form different facets of instructions written to Christians surrounding the same central message. And these epistles, as the book of Acts, provide information surrounding early Church history.

Both the book of Acts and the epistles deal with the Church during the first century only. But there are two places in Scripture that deal with a history of the Church throughout the dispensation. One is in the parables in Matthew chapter thirteen, before the Church was even brought into existence; and the other is in Revelation chapters two and three, at a place in the book where the Church is being dealt with at the judgment seat in the heavens following the dispensation (though the record itself was given during the early years of the dispensation). Thus, one complete history is seen in Scripture at a point preceding the dispensation, and the other is seen in Scripture at a point following the dispensation.

In Matthew chapter thirteen, before the dispensation began, a history of the Church — in relation to the Word of the Kingdom — is seen in the first four parables. And, in Revelation chapters two and three, at a point in the book that follows the dispensation, a history of the Church — in relation to the Word of the Kingdom — is seen in the seven letters (seven epistles) to the seven churches.

The first presents a history of the Church in this respect from the perspective of the Lord using parables; the second presents a history of the Church in this respect from the perspective of the Lord using epistles to seven existing churches in Asia. But both show exactly the same thing. The Church is revealed to have begun one way (a mustard bush, an entity laboring for Christ’s sake [Matthew 13:32; Revelation 2:2-3]), but the Church is seen ending another way (a tree, a completely leavened entity, one neither cold nor hot, one described as “wretched, and miserable, and poor, and blind, and naked” [Matthew 13:32-33; Revelation 3:15-17]).

Then, all of this is intimately connected with God’s original structure of His Word at the beginning. The parables in Matthew chapter thirteen and the seven epistles in Revelation chapters two and three are structured after a fashion that is in complete keeping with the way God set matters forth at the very beginning of His revelation to man, in the opening chapters of Genesis. And this is easy to understand, for the latter rests upon and is inseparably linked to the former.

Scripture begins with a foundational framework upon which the whole of subsequent Scripture rests — six days of restorative work (a restoration of the ruined material creation, with man created at the conclusion of this work, on the sixth day), followed by a seventh day of rest, a Sabbath day. And the preceding relates the story of the whole of Scripture beyond this introductory framework.

Man, following his creation, fell. And he, through this fall, became a ruined creation, bringing about not only his own ruin but the ruin of the restored material creation once again as well. And God, following this ruin, again set about to perform six days of restorative work — which this time had to do with both man and the material creation. And this latter restorative work will be followed by a seventh day of rest — a Sabbath rest awaiting the people of God, the coming Messianic Era (Hebrews 4:4-9) — in exact keeping with the pattern set forth in the beginning.

Each day in the former restoration was twenty-four hours in length, including the Sabbath; and each day in the latter restoration has been/will be 1,000 years in length, including the Sabbath (cf. Matthew 16:28-17:5; 2 Peter 1:16-18; 3:1-8).

All of Scripture beyond the foundational framework in the opening two chapters of Genesis rests upon and forms additional information for this framework. And it matters not whether one is dealing with the framework set forth at the beginning or with subsequent Scripture, all restorative work can be seen moving toward the same goal — a coming Sabbath of rest.

Then, with the preceding in mind, note the first four parables in Matthew chapter thirteen. Events in these parables form one facet of a commentary on that which occurs during the two days immediately preceding the Sabbath, which covers the entire present dispensation. And, viewing events in the remaining three parables, which move beyond the present dispensation and progress into the Messianic Era itself, it’s easy to see and understand how all these parables move toward this same goal — the same goal set forth at the beginning of Scripture, the coming Sabbath. Everything moves toward this goal.

And exactly the same thing can be seen in the seven epistles to the seven churches in Revelation chapters two and three. This sequence of epistles simply forms another facet of a commentary on that which occurs during the two days immediately preceding the Sabbath. And, from the overcomer’s promises, along with that which is revealed in chapters one and four, it’s easy to see and understand that all of this (exactly as the parables in Matthew chapter thirteen) has to do with the Church in relation to the Word of the Kingdom and the coming Sabbath. Again, everything moves toward this goal.

Thus, it should be a simple matter to see that anything in the New Testament that has to do with the Church centers around things having to do with the coming kingdom. And though man may write his history books completely separate from this message, Scripture centers its revealed history of the Church completely on this message.

During the first century, Christians would have understood a history of the Church in keeping with Scripture, for the Word of the Kingdom was universally taught throughout the churches of the land. Today though, the situation is completely different. Because of the working of the leaven over almost two millenniums of time, the message surrounding the Word of the Kingdom has become so corrupted that two things would be evident:

First, a Church historian wouldn’t know enough about the Word of the Kingdom to even include it within his account in the first place, much less ascribe to this message a central place in his account; and second, even should a Church historian write about the matter, Christians wouldn’t be able to understand that which he was writing about. Because of the working of the leaven over almost two millenniums of time, the truth about the Word of the Kingdom has become so corrupted that it would be completely alien to their way of thinking.

And that’s where we are in a supposedly enlightened twentieth century Christendom, immediately preceding Christ’s return for the Church. We’re at a point where there is far more material available for Bible study and research than has ever existed in the history of the Church — everything from the extensive computer study and research programs to new books being printed every day. But we are also at a point where the birds of the air are freely lodging in the branches of the tree, where the leaven has almost completed its work.

Warning

The parables in Matthew chapter thirteen deal far more extensively with the negative than they do with the positive. More space is given in the first parable to those who fail to bring forth fruit than is given to those who do bring forth fruit. And the emphasis in the second, third, fourth, and seventh parables is on different facets of this same work of Satan as well. Only the fifth and sixth parables, which have to do with Christ’s redemptive work as it relates to the earth and to His bride, form an exception.

Thus, the central thrust of these parables is seen to be far more negative than positive. These parables have to do centrally with exposing the work of Satan throughout the dispensation in relation to the Word of the Kingdom, along with relating where this will lead, both during and following the dispensation.

As the dispensation draws to a close and Satan’s corrupting work nears its final stage, the whole matter goes almost completely unrecognized in Christendom. And the reason for this is easy to see and understand. The leavened state of Christendom is being viewed by those who have themselves been adversely affected by the leaven.

They are, in this respect, as the two disciples on the Emmaus road who were walking alongside the resurrected Christ and didn’t even know Him. Their inability to recognize the Christ of the Old Testament Scriptures resulted from their inability to properly understand these same Scriptures. It was only after these Scriptures were opened to their understanding, followed by Christ breaking bread, that their eyes were opened.

And Christians today, viewing a leavened Christendom and not seeing or understanding its true condition, are simply not viewing matters from a correct biblical perspective. Their inability to recognize the true condition of the Church stems from their inability to understand that which Scripture reveals about the matter. And, if their eyes are to be opened to the truth of the existing situation, such will occur only through the truth of the Word being presented to them and being accepted by them.

But will such occur during the present dispensation? Will the truth about the coming kingdom ever be proclaimed in such a manner that it will be accepted, allowing the eyes of Christians to be opened?

One here and one there will hear and understand the message, but not the Church at large. Conditions can only deteriorate in the latter respect. Such was assured — the pattern was set — when the woman placed the leaven in the three measures of meal. Conditions can only deteriorate, until the whole has been leavened.

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**Though not included in this commentary, as an aside Satan is also an angel (a son of God), although a fallen angel/son.

Angels Michael and Gabriel

By Got Questions

Contents:

"Who is Michael the Archangel?"

What does the Bible say about the angel Gabriel?

"Who is Michael the Archangel?"

Michael the archangel is described in the Bible, in the books of Daniel, Jude, and Revelation, as a warrior angel who engages in spiritual combat. The word archangel means “angel of the highest rank.” Most angels in the Bible are portrayed as messengers, but Michael is described in all three books as contending, fighting, or standing against evil spirits and principalities (Daniel 10:13, 21; Jude 1:9; Revelation 12:7). We do not have a full picture of any angel, and only two are named in the Bible** (Gabriel is the other). Scripture only gives us hints of their movements during human events, but it is safe to say that Michael the archangel is a powerful being.

Despite his great power, Michael is still in total submission to the Lord. His dependence on the Lord’s power is seen in Jude 1:9. The righteous angels have a rank and are submissive to authority, and for this reason they are used as a picture of a wife’s submission to her husband (1 Corinthians 11:10). Taking into consideration the strength of Michael the archangel, his submission to God is all the more beautiful. If the submission of angels is an argument for woman’s submission, we can see that submission is never meant to take away a woman’s strength or purpose or value.

The prophet Daniel is told that Michael the archangel is “the great prince who protects your people” (Daniel 12:1). Daniel’s people are the Jews, and the fact that Michael “protects” them suggests that God has set various holy angels over various countries or people groups. The demons seem to have a similar hierarchy (see Daniel 10:20). The fact that Michael is a “great prince” indicates that he has authority in the spiritual realm. There are others—Daniel 10:13 says that Michael is “one of the chief princes.”

Michael the archangel has, it seems, a prominent role in the events of the end times. Daniel was told by the angel of the Lord that, during the time of the end, Michael will “arise” and there would be a time of unsurpassed trouble—a reference to the Great Tribulation (Daniel 12:1). Israel is guaranteed protection during this time, which will be followed by a great resurrection of the dead—some to everlasting life and others to everlasting shame (Daniel 12:2). The rapture of the church will be accompanied by “the voice of the archangel” (1 Thessalonians 4:16); this could be a reference to Michael, but Scripture does not specifically name him here.

The last mention of Michael the archangel appears in Revelation 12:7. During the tribulation, “war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back.” Michael and the forces of heaven defeat the dragon (Satan), and the Devil is hurled to the earth. There, enraged, Satan “went off to wage war against . . . those who keep God’s commands and hold fast their testimony about Jesus” (Revelation 12:17).

There is a spiritual war being fought over the hearts and souls of mankind. Michael the archangel is a strong angelic prince who protects Israel and submissively serves God by doing battle against Satan. The Devil can do his worst, but “he [is] not strong enough” to conquer heaven’s forces (Revelation 12:8).

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"What does the Bible say about the angel Gabriel?"

The angel Gabriel is a messenger who was entrusted to deliver several important messages on God’s behalf. Gabriel appears to at least three people in the Bible: first to the prophet Daniel (Daniel 8:16); next to the priest Zechariah to foretell and announce the miraculous birth of John the Baptist (Luke 1:19); and finally to the virgin Mary to tell her that she would conceive and bear a son (Luke 1:26–38). Gabriel’s name means “God is great,” and, as the angel of the annunciation, he is the one who revealed that the Savior was to be called “Jesus” (Luke 1:31).

The first time we see Gabriel, he appears to Daniel after the prophet had a vision. Gabriel’s role is to explain the vision to Daniel (Daniel 8:16). Gabriel’s appearance was that of a man (Daniel 8:15; 9:21). When Gabriel visited Daniel a second time, he came to him “in swift flight at the time of the evening sacrifice” (Daniel 9:21). Gabriel’s “flight” might suggest wings, but wings are not mentioned. It is also clear that Gabriel’s appearance was rather terrifying, as Daniel fell on his face at the sight of him (Daniel 8:17) and was sick for days after his experience with the angel and the vision (Daniel 8:27).

In Daniel 10 we see another interaction between the prophet and “one in the likeness of the children of men” (Daniel 10:16); however, no name is given to this messenger. The angel says he has come to help Daniel understand his vision, so it is very possible that this passage is also referring to the angel Gabriel. From the language in the passage, it is also possible that there are actually two angels with Daniel—one speaking to him and another strengthening him so that he can respond (Daniel 10:16, 18). The angel also refers to a battle occurring in the spiritual realms. This angel, who we can reasonably assume is Gabriel, and the angel Michael were apparently engaged in battle with a series of demonic kings and princes, including those called the prince or kings of Persia (Daniel 10:13) and the prince of Greece (Daniel 10:20).

Gabriel says that he was sent from heaven in specific answer to Daniel’s prayer. Gabriel had left to bring the answer as soon as Daniel started praying (Daniel 10:12). But Gabriel ran into trouble on the way: “The prince of the kingdom of Persia withstood me twenty-one days” (Daniel 10:13) and actually kept him from coming to Daniel as quickly as he might have otherwise. Here we have a glimpse into the spiritual world and the battles taking place behind the scenes. The holy angels such as Gabriel are performing God’s will, but they are resisted by other spiritual beings who only want wickedness in the world.

Gabriel’s message to the priest Zechariah, the father of John the Baptist, was delivered in the temple as Zechariah was ministering before the Lord. Gabriel appeared to the right of the altar of incense (Luke 1:11), a symbol of prayer, and told Zechariah that his prayers had been heard (Luke 1:13). Zechariah’s barren wife, Elizabeth, was going to conceive and bear a son; this miraculous child was to be named John, and he would fulfill the prophecy of the coming of Elijah (Luke 1:17; cf. Malachi 4:5). Gabriel’s message was met with disbelief, so Gabriel struck the doubting priest dumb until the day of the child’s circumcision (Luke 1:20, 59–64).

Gabriel’s appearance to Mary was to announce the virgin birth of the Lord Jesus Christ. The mother of the Messiah was assured of her favor with God (Luke 1:30) and told that her Son would fulfill the Davidic Covenant: “He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end” (Luke 1:32-33). In response to Mary’s question about how this was to happen, since she was a virgin, the angel Gabriel said the conception would be the result of the Holy Spirit’s work in her, and therefore “the holy one to be born will be called the Son of God” (Luke 1:35).

In all three appearances, Gabriel was met with fear, and he had to begin his conversations with words of comfort and cheer for Daniel, Zechariah, and Mary. It is possible that Gabriel was also the angel that appeared to Joseph in Matthew 1:20, but this is not certain, since that angel is unnamed in Scripture. What we do know is that Gabriel is one of God’s good and holy angels. He has a favored position as an angel who “stands in the presence of God” (Luke 1:19), and he was selected to deliver important messages of God’s particular love and favor to individuals chosen to be part of God’s plan.

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Christians allowed to partake of the tree of life in that day will, by partaking of this tree, be properly equipped for carrying on the Lord’s business following His return when He is revealed as “King of kings and Lord of lords”; and Christians carrying on His business then will do so through reigning as co-heirs with Him.

Wisdom and Knowledge for Overcomers

Acquired from the fruit of The Tree of Life

By Arlen L. Chitwood of Lamp Broadcast

Happy is the man who finds wisdom and the man who gains understanding;
For her proceeds are better than the profits of silver and her gain than fine gold.
She is more precious than rubies and all the things you may desire cannot compare with her.
Length of days is in her right hand, and in her left hand riches and honor.
Her ways are ways of pleasantness and all her paths are peace.
She is a tree of life to those who take hold of her, and happy are all who retain her. (Proverbs 3:13-18)

Following the introduction to the “tree of life” in the opening chapters of Genesis, there are only four references to this tree throughout Scripture until one arrives at Revelation 2:7. Solomon used the expression, “a tree of life,” four times in the book of Proverbs (Proverbs 3:18; 11:30; 13:12; 15:4); and it is within this revelation given through Solomon that one finds the connection between the tree of life in the books of Genesis and Revelation. And by putting all of this together, the reason then becomes apparent why this tree, with its fruit, was among the trees provided for Adam and Eve to eat in their unfallen state, and why fruit from this tree is being reserved for overcoming Christians to partake of during the Messianic Era.

(Then, there is also a connection between this tree and the complete restoration of the nations of the earth beyond the Messianic Era, with all of mankind realizing the purpose for man’s creation in the beginning [Revelation 22:2]. For additional information on this subject, refer to The Eternal Ages in this site.)

In the first of these four passages, wisdom and understanding are said to be “a tree of life." Viewing this in the light of the wisdom and understanding possessed by Solomon as he ruled over Israel is the association provided by Scripture to correctly understand one facet of the tree of life. Solomon possessed wisdom and understanding as he ruled; and Christians must, in like manner, possess wisdom and understanding as they rule, as would have been necessary for Adam had he ruled.

1) Solomon Properly Equipped

Shortly after Solomon ascended the throne following the death of David, the Lord appeared to him in a dream and said, “Ask! What shall I give you?” Solomon, recognizing that he was but as a “little child” in understanding the affairs of state within the kingdom over which he ruled asked for wisdom and knowledge. Solomon asked God for the ability to judge the people of Israel in equity, justice, and righteousness.

Such a request pleased the Lord, and Solomon was granted not only “wisdom and knowledge” but also “riches and honor.” His ability to rule, his material wealth, and the respect which he commanded — all coming from the hand of the Lord — would later be shown to exceed that of any king upon the face of the earth (1 Kings 3:5-15; 2 Chronicles 1:7-17).

Solomon’s ability to judge among his people in a unique manner through the wisdom and knowledge that the Lord had bestowed began to be displayed through a decision which he rendered concerning two women and a child. These two women dwelled alone in the same house, and both had given birth to sons, one three days before the other. The son born last died one night because his mother lay upon him; and as the other mother slept with her son at her side, the mother of the dead child took the living child from his mother’s side and placed the dead child in its stead. However, upon awakening, the mother now in possession of the dead child realized that the child was not hers and found that her child was still alive and being claimed by the other mother. Not being able to resolve the matter between themselves, their case was brought before Solomon.

Solomon was told what had allegedly occurred; and as he listened to both women claiming the living child, he was unable to ascertain which one was the true mother. He then called for a sword and commanded that the child be divided into two parts, giving half to each woman. Solomon, in his wisdom, knew that the true mother would be revealed by the actions that each woman would take when they heard his decision.

And that is exactly what occurred. The true mother pleaded for the child’s life, telling Solomon to not harm the child but to give him to the other woman. The other woman, whose child had died, on the other hand, insisted that the child be divided. Solomon then knew which of the two women was telling the truth, and the child was returned to his true mother (1 Kings 3:16-27).

Solomon’s wisdom in this matter spread throughout all Israel, and the people “feared the king, for they saw that the wisdom of God was in him to administer justice.” Not only did God give Solomon wisdom to judge in all matters, but Solomon possessed wisdom of such a nature that it spread throughout the entire known world. His wisdom “excelled the wisdom of all the men of the East and all the wisdom of Egypt . . . and all the wisdom of Egypt. For he was wiser than all men . . . and his fame was in all the surrounding nations . . . And men of all nations, from all the kings of the earth who had heard of his wisdom, came to hear the wisdom of Solomon” (1 Kings 3:28; 4:29-34). The queen of Sheba came “to test him with hard questions” (1 Kings 10:1ff), and in the end stated,

It was a true report that I heard in my own land of your acts and of your wisdom.
Howbeit I believed not the words, until I came, and my eyes had seen it: and, behold, the half was not told me: your wisdom and prosperity exceeds the fame of which I heard. (1 Kings 10:6-7 [6b])

2) Christians Properly Equipped

The wisdom and understanding that Solomon possessed as he ruled in the kingdom of Israel (associated with “a tree of life”) provides the central reason why the tree of life is found in association with Adam’s rule in Genesis and with the Christians’ rule yet future.

The fruit of this tree would have provided (for Adam) and will provide (for Christians) the necessary wisdom and understanding to govern in equity, justice, and righteousness.

God’s bestowal of wisdom, understanding, riches, wealth, and honor upon Solomon typifies that which He will bestow upon overcoming Christians during the coming age.

Through the fruit of the tree of life, God will provide the necessary wisdom and understanding to rule in the kingdom; by being co-heirs with God’s Son, Christians will come into possession of unlimited riches and wealth, for all the Father’s possessions will belong to the Son; and in these positions, Christians will realize a status of honor and glory befitting those elevated to such noble rank (Genesis 24:10, 36, 53; John 16:13-15; 1 Peter 1:9-11; 4:12-13; Revelation 4:11; 5:12).

The tree of life in Eden was a literal tree with literal fruit, as will be the tree of life in the new Jerusalem following the Millennium (Revelation 22:2). However, there is a possibility that the tree of life in the midst of the paradise of God, reserved for Christians during the Millennium, may not be a literal tree as such. There is a sense in which Christ Himself is the Tree of Life, a Tree upon which Christians will one day feed, similar to the feeding upon Christ as is seen in John 6:48-56.

But, a feeding upon Christ in relation to the tree of life could only be at a future time alone. Scripture associates a present feeding in this respect with “manna,” not with a “tree.” The tree of life is located in the paradise of God and is connected with regality, something from which Christians are presently estranged.

This is not the day when Christians are to rule and reign. That day lies in the future. Thus, any feeding upon Christ today could not be associated with the tree of life. Rather, it would have to be associated with manna.

(As previously seen, in Genesis 1:12, God introduced something concerning trees that is unchangeable. Trees that yield fruit will always yield their fruit “after its kind.”
The tree of life is located in the paradise of God and associated with regality; and fruit born by this tree must be viewed accordingly. The tree will bear fruit “after its kind,” associated with the paradise of God and with regality; and this fruit can be eaten by man only after he finds himself exercising regality in the paradise of God, during the Messianic Era.)

Insofar as a feeding upon manna with respect to Christ, note the third overcomer’s promise (Revelation 2:17) The Israelites fed upon literal manna in the wilderness, but Christ is the Manna upon which Christians feed. Christ is “the bread of life”; and we “eat the flesh of the Son of Man and drink His blood.” Through this process, we acquire that wisdom that comes from above; or, as Scripture states, “Christ . . . became [‘has become’] for us wisdom . . .” (John 6:48-58; 1 Corinthians 1:30; cf. 1 Corinthians 2:6-10; Ephesians 1:8; Colossians 1:9, 28).

Christ is the Living Word that came down from heaven; and feeding upon the Living Word is accomplished through feeding upon the inseparable Written Word. In Christ are “hidden all the treasures of wisdom and knowledge” (Colossians 2:3); and feeding upon Him, through the Written Word, allows us to develop and grow, becoming more and more like Him by acquiring this wisdom and knowledge.

Wisdom and knowledge acquired during the present time though is not for the purpose of equipping Christians to rule and reign. We are living during the time Christ is in heaven, with the present existing kingdom under the dominion and control of Satan. Wisdom and knowledge presently being acquired is for the sole purpose of equipping Christians to carry on the Lord’s business during His time of absence.

Wisdom and knowledge of a nature that will equip Christians to rule and reign will be acquired only from the tree of life in the midst of the paradise of God. If this is a reference to Christ Himself, such a feeding upon Christ can only refer to something that is not available today but reserved for the overcomers during the coming age.

Christians allowed to partake of the tree of life in that day will, by partaking of this tree, be properly equipped for carrying on the Lord’s business following His return when He is revealed as “King of kings and Lord of lords”; and Christians carrying on His business then will do so through reigning as co-heirs with Him.

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Bible One – The Bride in Genesis, The Tree of Life, Appendix, by Arlen Chitwood excerpt.

Word Document: Wisdom and Knowledge for Overcomers by Arlen Chitwood.docx which is SAFE to open and print.

Reference also The Tree of Life, The Tree of Life in Genesis, Proverbs, and Revelation and The Out-Resurrection and The Tree of Life in this site.

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Israel, as Jonah, will be removed from the sea (from the Gentile nations, and from the place of death). And once Israel has been placed back in the land under a new covenant, within a theocracy, the Jewish people will then go forth to the Gentiles throughout the earth with God’s message, as Jonah, once removed from the sea, went to the Gentiles in Nineveh with God’s message (cf. Genesis 45:1-5, 26, Isaiah 43:1-10; 53:1ff).

Jonah

By Arlen L. Chitwood of Lamp Broadcast

(From The Time of Jacob’s Trouble, Appendix 3, by Arlen Chitwood)

Christ, Israel

Jonah forms a dual-type, typifying, in his experiences, those of both Christ and Israel. That would be to say, Jonah forms a dual-type of both of God’s firstborn Sons; and teachings within both parts of the type are rich and instructive beyond degree.

A Type of Christ

Jonah is seen as a type of Christ in His death, burial, and resurrection. Christ, during His earthly ministry, following the Jewish religious leaders’ blasphemy against the Holy Spirit, called their attention to one thing when they asked for a sign. He called their attention to Jonah, for, of necessity, His ministry from that point forward would progress more in the direction of the Cross than it would the Crown:

For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. (Matthew 12:40; cf. Jonah 1:17)

Jonah, in the type, died in the belly of the fish (Jonah 2:1-2 [the word translated “hell” in v. 2 is Sheol in the Hebrew text — equivalent to Hades in the Greek New Testament text — which is the place of the dead]). Christ, in the antitype, died at Calvary; and He descended into Sheol (or Hades) as did Jonah (Acts 2:31 [a quotation from Psalm 16:10, with Sheol used in the Old Testament reference and Hades in the New Testament reference]).

Both Jonah and Christ were in the place of the dead “three days and three nights,” and it is also said of Christ that He was raised on “the third day” (cf. Jonah 1:17; Matthew 12:40; Luke 24:7, 21, 46; 1 Corinthians 15:4).

(The expressions “three days and three nights” and “the third day” in the preceding references can be reconciled with one another only when viewing them as Scripture presents the matter. The former expression — “three days and three nights” — was a reference by Christ to Jonah 1:17 and must be understood in connection with parallel or similar usage elsewhere in the Old Testament, not in connection with our Western way of thinking.

The Old Testament, in parallel or similar usage, clearly presents the teaching that “part of a day” is to be looked upon as comprising the whole of that day [cf. Genesis 40:13, 20; 1 Samuel 30:12-13; 2 Chronicles 10:5, 12; Esther 4:16; 5:1]. Thus, within Scripture’s framework, in the New Testament, it could not only be said that Christ was in the place of death for “three days and three nights” but it could also be said that He was raised on “the third day.”

It is a mistake to view the expression, “three days and three nights” [an Eastern idiomatic expression] as constituting seventy-two hours, as some Bible students attempt to do. This is a Western interpretation of that which has an Eastern origin, and it is clearly revealed by Scripture to be incorrect.

[The expression “the third day” relative to Christ’s resurrection is used twelve times in the New Testament (KJV). In three of the references there is some manuscript support for the rendering, “after three days” (Mark 9:31; 10:34; Acts 10:40). Minor manuscript support exists for another three on the alternate rendering (Matthew 16:21; 17:23; Luke 9:22). However, for the remaining six, no manuscript support exists for a rendering other than “the third day” (Matthew 20:19; Luke 18:33; 24:7, 21, 46; 1 Corinthians 15:4).

The expression “after three days,” relative to Christ’s resurrection, is found only two places in the New Testament (Matthew 27:63; Mark 8:31); and, as previously seen, Matthew 12:40 reveals the same period of time to also be “three days and three nights.”

Also note the expression “in (or, ‘within’) three days,” pertaining to Christ’s resurrection (Mark 14:58; 15:29; John 2:19-20)].

But, if the expression “three days and three nights” is not synonymous with seventy-two hours [which clearly it isn’t], when was Jonah raised in relation to the third day? The answer is easy to ascertain.

In the light of related Old Testament Scripture, Christ, by saying that Jonah was in the belly of the fish for “three days and three nights,” revealed that Jonah was raised on the third day, short of seventy-two hours [for had he been in the belly of the fish an entire seventy-two hours, he, of necessity, would have had to be raised after seventy-two hours, on the fourth day.

Then, from a Scriptural standpoint, “four days and four nights” would have been involved (“day” and “night” would form an inseparable unit in this respect, similar to that seen in Genesis 1)].

Aside from that, Jonah, as previously stated, forms a type of both Christ and Israel; and Christ was raised on the third day [1 Corinthians 15:4], as Israel also will be [Hosea 6:1-2]. In this respect, Jonah also had to be raised on the third day, else the type-antitype structure of Scripture at this point would be imperfect.)

A Type of Israel

Then viewing Jonah as a type of Israel, Jonah was commissioned by God to carry His message to the Gentile city of Nineveh, but Jonah refused and went in another direction (Jonah 1:1-3). Jonah then found himself on board a ship out on the sea — where a great storm arose — and he ultimately found himself in the sea itself (Jonah 1:4-16).

(“The sea” is used in Scripture in a dual metaphorical sense — the place occupied by the Gentile nations and the place of death [cf. Exodus 14:21-31; Jonah 1:12-2:10; Revelation 13:1; 17:1, 15; 21:1, 4]. Both senses are seen in the book of Jonah, covering the complete history of the Jewish people.)

The Lord “prepared a great fish” to swallow Jonah (Jonah 1:17), and Jonah died in the belly of the fish (Jonah 2:1-2). Then, after “three days and three nights” Jonah was deposited alive upon “the dry land,” re-commissioned, and he then went to the Gentile city of Nineveh with God’s message (Jonah 1:17; 2:10; 3:1ff).

Exactly the same thing was/will be true of Israel — the nation God called into existence to carry His message to the Gentile nations of the earth, to be Jehovah’s witness to the ends of the earth (Isaiah 43:9-12).

Israel in the past, as Jonah, refused to go and ultimately ended up in “the sea,” i.e., Israel ultimately ended up in the place of death, scattered among the Gentile nations, where Israel remains today (except for a lifeless remnant in the land).

Israel, in connection with being in the sea for two days — for 2,000 years — is looked upon as dead in God’s sight (for there is no spiritual life). And beyond that, Israel, with respect to both disobedience concerning her calling and a remnant presently dwelling in the land in unbelief, is the direct cause of all the current unrest among the surrounding Gentile nations, typified by the great storm on the sea in Jonah’s day.

One Son Imparting Life to the Other Son

The day is coming though — “after three days and three nights,” on “the third day” — when Israel, exactly like Jonah, is going to live again. And this life will be effected by the One who Himself was raised from the dead “on the third day.” One Son will raise the other son after this fashion.

This is graphically set forth in the account of the resurrection of Lazarus, forming the seventh of eight recorded signs in John’s gospel — signs that are all Jewish, having to do with some facet of God’s future dealings with the nation of Israel (John 20:30-31; 1 Corinthians 1:22).

At the time of his resurrection, Lazarus had lain in the grave for four days, and Christ had been out of the land of Judaea for two days (John 11:6-7, 17, 39). At that time — after two days absence from the land — Christ said, “Let us go to Judaea again”; and the purpose for His return at this time was to raise Lazarus from the dead (cf. John 11:3-6, 24-25, 43-44).

The “two more days” in the text (John 11:6) point to the two days — the 2,000 years — Christ has been absent. At the end of these two days, exactly as in the sign (forming a type), Christ will say, “Let us go to Judaea again”; and the purpose for His return will be the same — to raise the one whom Lazarus typified from the dead, i.e., to raise Israel from the dead.

According to Hosea, it will be “after two days . . . in the third day” that Christ will return and Israel will be raised up to live in His sight. But, according to the context of this passage, this two-day period covers the 2,000-year Jewish dispensation; and it will be climaxed by the Jewish people being afflicted during a future time of trouble, during the last seven years of the Jewish dispensation, during the Great Tribulation) (Hosea 5:13-6:2).

Then, the “four days” in John 11:17, 39) can only point to the four days — the 4,000 years — of Jewish history, going all the way back to Abraham. Israel has never realized her full calling in relation to the blessings of Genesis 12:1-3; and the nation, in the seventh sign in John’s gospel, is looked upon as having never lived in God’s sight in this respect (Israel, through continued disobedience within the Old Testament theocracy, never realized the heights to which the nation had been called, eventually resulting in the nation’s dispersion among the Gentiles and the ensuing “times of the Gentiles”).

In That Coming Day . . .

From Abraham to Christ (two days) and from Christ’s first coming to His second coming (two more days), the full realization of God’s promises to Abraham remains unfulfilled. But all of that is about to change. The time for Christ’s return draws nigh.

When Christ returns, the Jewish people will look upon the One whom they pierced, they will appropriate the blood of the Pierced One, they will be led up out of the sea (from the Gentile nations, and from the place of death), and they will live in God’s sight, in their own land.

And this will occur exactly in accord with the type, beginning in Exodus 12, as well as occurring exactly in accord with all the other types throughout Scripture bearing on the subject.

In the type, beginning in Exodus chapter twelve, the night of the Passover, death occurred in every Israeli home — either through a lamb slain in the stead of the firstborn in the family or by and through the firstborn in the family himself dying, apart from a lamb having been slain in his stead.

The blood of a slain lamb, applied to the doorposts and lintel of a house, showed that the firstborn in that family had died (via a substitutionary death), but the absence of blood showed that the firstborn had not yet died (for there was no substitute).

The Lord, passing through the land of Egypt at midnight and seeing the blood on the doorposts and lintel, passed over that house. The Lord knew that the firstborn in that house had already died. A lamb had died in the stead of the firstborn in the family, and God was satisfied.

But, if the Lord passing through the land of Egypt at midnight saw no blood on the doorposts and lintel, the Lord knew that the firstborn in that family had not yet died. The firstborn in the family then experienced death himself, which was the only way God could be satisfied (Exodus 12:1-29).

Israel, in that coming day, will appropriate the blood of the slain Lamb. Through so doing, Israel, as God’s firstborn son (Exodus 4:22-23), will be looked upon as dead, as having died in a Substitute. And God, seeing the blood, knowing that the firstborn has died, will be satisfied.

By and through appropriating the blood, a new birth will have occurred, the birth from above. A nation will be born in “one day,” “at once” (Isaiah 66:8).

Then, the descendants of Abraham from Old Testament days who died in the faith will, as Lazarus, come forth at Christ’s command. And the entire nation — living Jews having appropriated the blood and resurrected Jews having previously appropriated the blood — will, together, live in God’s sight.

The Old Testament saints will be raised from the dead in natural bodies of flesh, blood, and bones, as was Lazarus; and the living Jews who survive the Great Tribulation, saved at the time of Christ’s return, will continue to exist in the same type body as well. And the nation — in natural bodies — will dwell in the land covenanted to Abraham, Isaac, and Jacob within a theocracy as “a kingdom of priests and a holy nation,” under a new covenant (Exodus 19:6; Jeremiah 31:31-33).

One son (Israel) will carry the message of life, which can be found only in the other Son (Jesus). Then, and only then, will the fullness of God’s blessings flow out through Israel to the nations of the earth.

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Reference Jonah in this site.

Bible One - Jonah, Appendix 3, The Time of Jacob’s Trouble, by Arlen Chitwood

Word Document: Jonah by Arlen Chitwood.docx which is SAFE to open and print.

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God is about to complete His purpose for the Times of the Gentiles. Israel is about to pass through her greatest time of suffering at the hands of the Gentiles. And, through this means, God will not only use the greatest Gentile power the world will have ever known to bring Israel to the place of repentance, but God will then destroy this Gentile power, bringing the Times of the Gentiles to an end.

Jerusalem and Babylon

Old & New Testament

By Arlen L. Chitwood of Lamp Broadcast

To see “Babylon” used as a metaphor for Jerusalem in the book of Revelation, one could only expect to find a prior Jerusalem-Babylon association in the Old Testament, for there is nothing in the New Testament that does not have its roots somewhere in the Old Testament. The New is simply an opening up and unveiling of that which was previously brought into existence and dealt with in the Old.

A relationship of this nature between the two Testaments can be seen in the opening verse of the last book of Scripture, the book of Revelation, stating at the outset the nature of the book’s contents:

The Revelation [Greek: Apokalupsis (‘a revealing’ in the sense of ‘an uncovering,’ ‘an unveiling,’ ‘a laying bare’)] of Jesus Christ, which God gave Him, to show to His servants — things which must shortly take place. And he sent and signified it [‘communicated it,’ ‘made it known’] by His angel to His servant John. (Revelation 1:1)

The entirety of the Old Testament is about the person and work of Jesus Christ (Luke 24:25-27; John 5:39-47). And the New Testament, continuing from the Old — with “the Word” (the Old Testament Scriptures) becoming “flesh” (John 1:1-2, 14) — must be viewed in exactly the same light. The New is an opening up and unveiling of the Old; and the book of Revelation, forming the capstone to all previous revelation (both the Old and New Testaments), completes the unveiling. The book of Revelation, by its own introductory statement — an introductory statement peculiar to this book alone — forms the one book in Scripture that brings all previous revelation to its proper climax.

Thus, not only should a Jerusalem-Babylon association be found in the Old Testament, one which would allow “Babylon” to be used as a metaphor for Jerusalem, but an association of this nature should also exist as it pertains to the numerous other things dealt with throughout Revelation chapters seventeen through the first part of nineteen as well (e.g., the beast in Revelation 17, and the trade and commerce in Revelation 18). And this is exactly what one finds when going back to the Old Testament, comparing Scripture with Scripture.

Again, there is nothing in the book of Revelation that does not have its roots in the Old Testament Scriptures.

Note that “Babylon” in Revelation chapter seventeen is referred to as not just “Babylon,” but as “a mystery, [which is] Babylon . . . .” (Revelation 17:5 NASB95), and the word “mystery” is used again in Revelation 17:7 of both “the woman” and “the beast.”

A mystery in the New Testament does not have to do with something completely new, something not dealt with at all or unknown in the Old Testament. Rather, a mystery in the New Testament has to do with an opening up and an unveiling of something previously introduced and dealt with in the Old Testament. A mystery has to do with additional revelation, commentary, on that which is already seen in the Old Testament, allowing the Old Testament revelation to be fully opened up and revealed (ref. Bible One - The Final Seven Years, Ch. 1, by Arlen Chitwood in this book).

And the preceding is exactly what is in view by referring to “the woman” and “the beast” with the use of the word mystery. This alone would tell a person that foundational material for both can, and must, be found in the Old Testament.

Dealing with Babylon, Jerusalem, and the beast in the book of Revelation, one would naturally turn to the book of Daniel. Though Babylon, Jerusalem, and the beast are first mentioned early in Genesis 3:15; 10:10; 14:18, Daniel is the book that deals with the entire matter in relation to the beginning, progression, and end of the Times of the Gentiles. The kingdom of Babylon is brought into full view in this book, Daniel deals with Israel and the nations in relation to this Babylonian kingdom, and Daniel places a particular emphasis on details pertaining to the latter days — details having to do with Babylon’s end-time ruler, the beast, exactly as seen in the book of Revelation (though this man had previously been introduced in different ways and places in the Old Testament, beginning in Genesis, then quite extensively in Exodus).

The complete period of the Times of the Gentiles is depicted by and through two main means in the book of Daniel — by and through a four-part great image in Daniel 2 (revealed by and through a dream) and by and through four great beasts in Daniel 7 (revealed by and through a vision). That which is depicted by the great image in chapter two is Babylonian in its entirety (from the head of gold to the feet part of iron and part of clay), as is that depicted by the four great beasts in chapter seven (from the lion to the dreadful, terrible, and exceedingly strong beast). The great image and great beasts present exactly the same picture, though from two different perspectives.

(See The Great Image and Four Great Beasts in this site.)

That which is seen by and through the great image and the great beasts centers on and sets forth Gentile world rule during the Times of the Gentiles, from its beginning to its end, as this period relates to Babylon. The Times of the Gentiles began in Babylon, and this period of time will end in Babylon.

God used the first king of Babylon (Nebuchadnezzar [the first king during time covered by the great image, or the great beasts]) to complete the removal of the Jewish people from their land — because of their prior, continued disobedience, extending over centuries of time — resulting in an end to the Old Testament theocracy.

And God will use the last king of Babylon (Antichrist) to complete the reason for the removal of His people under the first king of Babylon — to effect repentance, resulting in a reestablishment of the theocracy at a future time.

The former theocracy was established under the old covenant, and the latter theocracy will be established under a new covenant (cf. Exodus 19:5-6; Jeremiah 31:31-33).

The Visions of Zechariah

With these things in mind, note the eight visions in the first six chapters of Zechariah, for these visions deal with exactly the same thing seen in both the books of Daniel and Revelation, though from a different perspective yet. These are visions revealed to and recorded by Zechariah following the return of a remnant from the Babylonian captivity. And it is within these visions that possibly the best Old Testament basis for an association of “Jerusalem” with Babylon, as is seen in the book of Revelation, can be found.

1) Understanding the Visions

These eight visions are introduced by the Lord’s statement surrounding Israel’s past disobedience, the result of this disobedience, the call for repentance, and that which will result following Israel’s repentance (Zechariah 1:1-6). Disobedience resulted in the Times of the Gentiles, and repentance would ultimately be effected by and through Gentile persecution during this period.

Then, the visions begin immediately following this, with Zechariah 1:7, and continue uninterrupted until part way through chapter six of the book.

These visions have to be understood in the light of the manner in which they are introduced. They have to be understood in the light of Israel’s past disobedience, which has resulted in the Times of the Gentiles; and they have to be understood in the light of the reason for the Times of the Gentiles — Israel not only reaping the consequences of her actions, but ultimately bringing the nation to the place of repentance — and that which will occur once God’s purpose for this period is realized. The visions, understood contextually, must be looked upon as having to do with Israel and the nations during and at the end of the Times of the Gentiles.

(Note that one of the laws of the harvest has to do with the fact that a person not only reaps what he sows but he always reaps more than he sows. Israel has “sown the wind” [violating God’s covenant through centuries of harlotry], and they will, resultantly, “reap the whirlwind” [Hosea 8:7 KJV; cf. Hosea 8:1, 8-14].

Thus, with Israel occupying center-stage, this law of the harvest would reflect upon the reason for the intensity of the judgments and related activity seen during the Tribulation [cf. Matthew 24:14].)

Though God drove His people out among the nations, to effect repentance, the principles set forth in Genesis 12:3 remain. God will not only use Gentile persecution to bring about repentance but He will also subsequently judge the Gentiles because of this persecution.

Summarily, these visions bridge the centuries of time between the first and last kings of Babylon. They have to do with different facets of Israeli persecution at the hands of the Gentiles, with the principles set forth in Genesis 12:3 ultimately being worked out and realized. They have to do with Israel ultimately being brought to the place of repentance, the Times of the Gentiles being brought to an end, and Gentile persecution of Israel being fully dealt with.

Only then will Israel occupy her proper place at the head of the nations in a restored theocracy, with the nations being blessed through Israel.

That, in short, is how the eight visions in Zechariah must be understood. Each presents a different facet of the matter, and all of the visions together form a composite picture of that which God revealed concerning Israel and the nations through Zechariah.

Then, immediately after the last vision (Zechariah 6:1-8, dealing with the destruction of Gentile world power), Zechariah calls attention to the crowning of Joshua, the high priest, with reference then made to “the Man whose name is the BRANCH,” which is followed by a reference to the building of the Temple (Zechariah 6:11-13).

The name “Joshua” (Hebrew: Jehoshua) is an Anglicized form of the Hebrew name for “Jesus” (Greek: Iesous). The Septuagint (Greek translation of the Old Testament) uses Iesous in Zechariah 6:11, and this is the reason that the KJV translators erroneously translated Iesous as “Jesus” instead of “Joshua” in Acts 7:45 KJV (cf. Acts 7:45) and Hebrew 4:8 KJV (cf. Hebrew 4:8). They are the same name, whether Jehoshua in Hebrew or Iesous in Greek. And the name, “the BRANCH,” in Zechariah 6:12 is a Messianic title applied to Christ elsewhere in the Old Testament (Isaiah 4:2; 11:1; Jeremiah 23:5; 33:15; Zechariah 3:8).

Thus, note that which is in view immediately following the visions in Zechariah, immediately following the Times of the Gentiles, when Israel occupies her proper place at the head of the nations, in a restored theocracy. Events surrounding the crowning of Joshua (at the termination of the visions), the high priest during Zechariah’s day, foreshadow future events surrounding the crowning of Jesus (at the termination of that which is set forth in the visions), who will then be the great King-Priest. And the building of the Temple following the restoration of a remnant during Zechariah’s day foreshadows the building of the millennial Temple by Messiah Himself, in that future day following Israel’s restoration.

2) The Woman in the Ephah (Basket)

Now, with all that in mind, note the seventh of the eight visions — a woman seated in the midst of an ephah (Zechariah 5:5-11 KJV) — immediately before the vision having to do with the destruction of Gentile world power (Zechariah 6:1-8). This vision of the woman seated in the ephah has a direct bearing upon a proper understanding and interpretation of Revelation chapter seventeen through the opening verses of chapter nineteen, paralleling, in a number of instances, that which is seen in these three chapters.

The destruction of Gentile world power then follows in both Zechariah’s visions and that which is revealed to John in the book of Revelation. And the crowning of Joshua and the reference to “the BRANCH” building the Temple foreshadow and have to do with that which follows in the book of Revelation — Christ appearing as “King of kings and Lord of lords” (Revelation 19 [b]), with certain events then occurring both preparatory to and during His millennial reign (Revelation 20 [a]).

Thus, there is a parallel between the seventh and eighth visions and that which immediately follows in Zechariah with that seen in Revelation chapter seventeen through the opening verses of chapter twenty. Both sections of Scripture deal with exactly the same thing, from two different perspectives — Israel and the nations during the Times of the Gentiles, Israel brought to the place of repentance by and through Gentile persecution, Gentile world power destroyed, and the Messianic Kingdom ushered in.

And similar parallels can be seen between a number of other things in Zechariah’s first six visions and other parts of the book of Revelation as well.

Then the angel who talked with me came out and said to me, “Lift your eyes now, and see what this is that goes forth.”

So I asked, “What is it?” And he said, “It is a basket [KJV: ephah] that is going forth.” He also said, “This is their resemblance throughout the earth:

Here is a lead disc lifted up [KJV: was lifted up a talent of lead], and this is a woman sitting inside the basket [KJV: in the midst of the ephah]”;

then he said, “This is Wickedness!” And he thrust her down into the basket [KJV: he cast it into the midst of the ephah], and threw the lead cover over its mouth.

Then I raised my eyes and looked, and there were two women, coming with the wind in their wings; for they had wings like the wings of a stork, and they lifted up the basket [KJV: the ephah] between earth and heaven.

So I said to the angel who talked with me, “Where are they carrying the basket [KJV: the ephah]?”

And he said to me, “To build a house for it in the land of Shinar; when it is ready, the basket will be set there on its base.” (Zechariah 5:5-11)

There are numerous metaphors throughout Zechariah’s visions, and the vision of the woman in the ephah is no different. Metaphors are used for practically everything in this vision, including “a house . . . in the land of Shinar.”

However, metaphors, as used in these visions, or elsewhere in Scripture, do not lend themselves to fanciful interpretation. Scripture uses metaphors after a consistent fashion (e.g., “a mountain” always has to do with a kingdom, “the sea” always has to do with the Gentiles or the place of death, “a fig tree” always has to do with Israel or showing a connection with Israel, etc.).

Metaphors found anyplace in Scripture are to be understood and explained contextually and/or through comparing Scripture with Scripture, in accordance with how Scripture deals with the metaphors being used.

For example, three women are in view in this vision — one in the ephah, and two who transport the ephah (with a woman inside). Since the manner in which the visions are introduced at the beginning of Zechariah has to do with Israel and the nations, ascertaining who these three women represent is quite simple, for “a woman” is sometimes used in Scripture, in a metaphorical way, to represent a nation (Isaiah 47:1-7; 62:1-5; Revelation 12:1; 17:3ff).

Remaining with the subject matter of the visions and the metaphorical use of women elsewhere in Scripture, the “woman” in the ephah can only represent Israel, with the “two women” who transport the ephah representing Gentile nations. The woman in the ephah is removed from one land and transported to another. Though the matter has its roots in history, where exactly the same thing occurred, the vision must be understood mainly relative to the end times, for the destruction of Gentile world power follows in the next and last vision.

That is to say, the same thing occurred in and through the Assyrian and Babylonian captivities, bringing about the Times of the Gentiles following the Babylonian captivity; and the same thing will occur in the future, bringing a close to the Times of the Gentiles.

During the end times, the Babylonian kingdom of the man of sin will encompass all the Gentile nations; and “the land of Shinar,” used in a metaphorical sense (in keeping with all the other metaphors used in the vision), would refer, not to one tract of land in the Mesopotamian Valley but to the origin (the land of Shinar) of a Babylonian kingdom that will then exist worldwide.

Thus, since the woman is moved to “the land of Shinar,” the only place from which the woman could possibly be moved would be the land of Israel, for any other part of the earth would be within the scope of the metaphorical use of “the land of Shinar” at this future time.

As previously stated, this occurred in history when the Jews were transported to the actual land of Shinar by the first king of Babylon (the first king as seen in Daniel’s image), and this will occur in the future, once again, when the Jewish people are uprooted from their land and scattered throughout a Babylonian kingdom that will then exist worldwide (though evidently with a Middle Eastern capital). This disbursement of the Jewish people throughout the Gentile world, both past and future, is exactly what is seen in Revelation 17:1 KJV, Revelation 17:15 KJV — the woman, referred to as “the great whore” both here and in numerous Old Testament passages, seated in the midst of the nations, scattered throughout Antichrist’s kingdom.

The woman in the ephah is described by the word “Wickedness [or, ‘unrighteousness’]” (Zechariah 5:8), which would be in perfect keeping with her harlotry as she courts other lovers among the nations, particularly as she continues to court the Gentile nations in the final form of the kingdom of Babylon.

The “ephah” was the largest measure for dry goods used by the Jews, though of Egyptian origin. And the “ephah,” when used in a symbolic sense, would invariably be thought of as referring to trade or commerce. This was simply the manner in which the “ephah” was used, allowing it to be a natural emblem for merchandising.

The woman seated in the midst of the ephah, in this respect, would point to one characteristic of the Jewish people after being removed from their land — transformed from a nation primarily involved in agriculture to a nation primarily involved in merchandising. Note that merchandising is a main realm in which the woman is seen involved throughout a large section of Revelation chapter eighteen (Revelation 18:3, 9-23).

The vision of the woman seated in the midst of the ephah though could refer to something else as well. As previously pointed out, the “ephah” was the largest of the measures used by the Jews for dry goods, though of Egyptian origin. “Egypt” is used in Scripture to typify or symbolize the world outside the land of Israel, the Gentile nations. And, in this respect, the woman seated in the midst of the ephah could very well also call attention to the full measure of Israel’s sin of harlotry, as she finds herself seated in the midst of the Gentile nations (seated in the largest of measures, one of Gentile origin) in the kingdom of Antichrist.

The woman in the vision sought to escape from the ephah (ref. Zechariah 5:8 NASB95, Zechariah 5:8 NIV), probably realizing the fate about to befall her should she remain in the ephah. But she was prevented from escaping, and she was cast back into the ephah and kept inside by a lead covering placed over the top, weighing a talent. The woman was to realize her own inevitable fate, in the midst of the ephah in the land of Shinar, i.e., in the midst of commercialism, among the nations, in the kingdom of Antichrist. This is where the harlot is to be destroyed, as seen in Revelation chapters seventeen through the first part of nineteen.

A talent of lead placed over the opening of the ephah kept the woman inside. A “talent” was the largest weight used among the Jewish people, and “lead” was one of the heaviest of metals. Such a covering showed that there was no escape from that which must occur, for her sins had “reached unto heaven,” and God had “remembered her iniquities” (Revelation 18:5).

The heaviest of weights (a talent of lead) was placed over the opening of the largest of measures (the ephah) to keep the woman (Israel) inside the ephah (Zechariah 5:7), for a purpose — to be transported from her land to a place among the nations.

Two women (which could only represent other nations, Gentile nations), with stork-like wings (the stork, an unclean bird [Leviticus 11:13, 19; Deuteronomy 14:12, 18]), lifted the ephah up from the land of Israel and transported it out among the nations (to that foreshadowed by the land of Shinar in that coming day). And there, among her Gentile lovers, the woman, Israel, was to be established and dealt with by God in relation to the magnitude of her sin, with a view to repentance.

(The vision of the ephah could only span the centuries of time covering the entire Times of the Gentiles [some twenty-six centuries] as seen in Daniel’s great image or the four great beasts, though with a particular emphasis upon the latter days.

With Israel and the magnitude of her sin over centuries of time in view, note again the laws of the harvest relative to sowing and reaping.

Note, according to Zechariah’s vision of the woman in the ephah, that which must ultimately occur relative to the remnant of Jews presently in the land of Israel — approximately 6,000,000 today. It is exactly the same thing seen in the book of Jonah and elsewhere in Scripture. The Jews presently in the land must be cast from the ship into the sea [a place typifying “death” and “the Gentiles”].

They must be removed from their land and driven back out among the Gentile nations once again. And among the nations [in the sea] the Jewish people will be viewed as dead [as Lazarus in the seventh sign in John’s gospel, chapter eleven], awaiting God’s breath to bring about life [Ezekiel 37:1-14]. Then, and only then [after life has been restored], can they be removed from the sea, from the nations.

God drove His people out among the nations to deal with them there relative to repentance, and that is exactly where He will deal with them at the end of Man’s Day. If for no other reason than this, the Jewish people presently in the land must be uprooted and driven back out among the nations. That is not only the place where God has decreed that He will deal with them but that is also the place from whence God will re-gather them when He brings them back into the land, following repentance, belief, and the restoration of life [ref. Jonah and “O Sleeper, Arise, Call…” in this site].)

The Jewish people were carried away into Babylon by the first king of Babylon, which marked the beginning of the Times of the Gentiles. This was also the beginning of the Jewish association with Babylon. And most of the Jews carried away never left Babylon at the end of the seventy years to return to their land (Jeremiah 25:11-12; cf. 2 Chronicles 36:20-21; Daniel 9:1-2). They had found a home in Babylon. In this respect, as long as Babylon remained in existence, the association of the Jewish people with Babylon could only have continued.

In the latter days, when the final form of Daniel’s image appears — the final form of the kingdom of Babylon — Israel will be left without a choice other than to see the nation’s harlotry brought into full bloom within the kingdom of Antichrist. The things seen in the vision of the ephah will be brought to pass during the days of the last king of Babylon, with Israel enmeshed in the final form of this Babylonian kingdom to the extent that the nation is spoken of in synonymous terms with Babylon in Revelation chapter seventeen through the opening verses of chapter nineteen.

These are the things forming the Old Testament connection that allows “Babylon” to be used as a metaphor for Jerusalem in the book of Revelation — a reference used more directly for the people of the city, the Jewish people (the people of Jerusalem are, at times, referred to by the name of their city [cf. Psalm 122:6; Jeremiah 44:13; Lamentations 1:7-8, 17; Matthew 23:37; Revelation 21:9-10; also ref. Chapter 2, The End of Israel’s Harlotry in The Time of Jacob’s Trouble BOOK, in this site]).

“If the woman in the ephah is to enjoy the wealth and luxury which are hers, she must court the favor of the kings of the earth, commit spiritual fornication with them, and intoxicate them with ‘the wine of her fornication’ (Revelation 17:2); for only by her worldly compromising position astride the scarlet-colored beast can she as a base harlot be ‘arrayed in purple, and scarlet color, and be ornamented with gold and precious stones and pearls’ (Revelation 17:4).

Moreover, the woman not only makes her illicit lovers drunk ‘with the wine of her fornication,’ but even more horribly she herself is ‘drunk with the blood of the saints [of the Old Testament] and with the blood of the martyrs of Jesus [New Testament saints]’” (Revelation 17:6). — Merrill Unger, “ZECHARIAH, Prophet of Messiah’s Glory”

The Woman in Revelation Chapters 12, 17-19a

The “woman,” “the great harlot,” in Revelation chapter seventeen through the opening verses of chapter nineteen is seen with an identifying name written on her forehead, which is a mystery: “Babylon the Great, the Mother of Harlots and of the Abominations of the Earth” (Revelation 17:1-5 NASB95). Two things about this identifying name will let the reader know that John, as moved by the Spirit, is referencing something previously dealt with in the Old Testament Scriptures:

1) The fact that the woman is referred to as a mystery (referring to a matter previously dealt with in the Old Testament but now about to be opened up and fully revealed).

2) The fact that the woman is seen occupying this prominent place in the book of Revelation (for there is nothing in New Testament revelation that does not have its roots someplace in Old Testament revelation).

Then, not only has the woman been previously dealt with in the Old Testament, but material leading into these three chapters in the book of Revelation (Revelation 17-19a) deal with and introduce the woman as well. In short, these three chapters form a climax to that which is dealt with in the Old Testament (actually, numerous places in numerous Old Testament books) and in chapters in the book of Revelation leading up to these three chapters (particularly Revelation 11-16).

Note that Jerusalem is called “the great city” in Revelation 11:8, and the woman is referred to in exactly the same manner in Revelation 17:18. Again, note that the people of Jerusalem are, at times, referred to by the name of their city, which is exactly what is in view in the latter reference; and knowing this is a major key to properly understanding Revelation chapter seventeen through the opening verses of chapter nineteen.

Then, “a woman” is introduced in Revelation 12:1, who can only be seen, as in Zechariah, as a metaphorical way of referring to Israel. This identity can be ascertained through two means:

1) Her dress.

2) That which is stated about her.

She is described as “clothed with the sun, with the moon under her feet, and on her head a garland [KJV: crown] of twelve stars,” which is an allusion to the second of Joseph’s two dreams in Genesis 37:5-10. Joseph’s dreams had to do with regality (Genesis 37:7-10), which is exactly what is seen in Revelation 12:1, introducing the woman in chapter seventeen through the opening verses of chapter nineteen, where regality is again seen.

There are two words used for “crown” in the Greek New Testament — stephanos and diadema — and both words are used in the opening three verses of Revelation chapter twelve. Stephanos is used of the crown upon the head of the woman (Revelation 12:1), and diadema (plural, diademata) is used of the crowns upon the seven heads of the serpent (Revelation 12:3). Both words are used in a regal sense, but only the latter (diadema) is used of one actually seated on the throne and reigning.

That is, a stephanos upon the head of the woman shows that she is not seated upon the throne and reigning at this time, though she is about to occupy that position; and “diadems” upon the seven heads of the dragon (identified as Satan [Revelation 12:9]) depict the kingdom of Antichrist, under Satan, as it will exist during the Tribulation. The fact that the Greek word diadema is used of all seven heads shows that, at this time, the seventh head (Antichrist) will be reigning (cf. Revelation 13:1ff; 17:7-13), which, textually, points to a time shortly before the middle of the Tribulation.

Those in the kingdom of Antichrist, under Satan, are seen presently reigning at the time of the events in Revelation 12:1ff, and the woman (depicting Israel) is seen as one about to reign.

Then, note how the introduction of “the great city [Jerusalem]” in Revelation 11:8 and the introduction of the woman in Revelation 12:1 (wearing a crown, but not yet reigning) form part of the commentary (ref. Revelation 14:8; 16:19; 17:5) to introduce the woman in Revelation 17:18 — a woman already dealt with extensively throughout most of the Old Testament:

And the woman whom you saw is that great city [Revelation 11:8, referring in Revelation 17:18 to the people of the city], which reigns over the kings of the earth [lit., ‘the one having kingly authority over the kings of the earth’].

And both of the preceding verses (Revelation 12:1; 17:18), referring to the same woman, using a metaphor for a nation, could be referencing only one nation — Israel. Israel alone, of all the nations, is the one nation which God recognizes as His firstborn son (Exodus 4:22-23), the only nation in possession of the rights of primogeniture and, thus, the only nation in a position to hold the scepter (cf. Romans 9:4).

Then another means seen in Revelation chapter twelve which identifies the woman with Israel is that which happens to her immediately following the birth of the man-child, occurring near the middle of the Tribulation. Shortly afterwards, in the middle of the Tribulation, the woman flees into a specially prepared place in the wilderness (Revelation 12:6, 13-16), exactly as revealed elsewhere of the Jews in the land at this time in Matthew 24:15-22.

A remnant will escape to a specially prepared place and there be protected by God. The remainder will either be slain or driven back out among the nations. And Jerusalem will then be trodden down of the Gentiles for the last three and one-half years of the Tribulation, completing the Times of the Gentiles (cf. Zechariah 14:2; Luke 21:20-24; Revelation 11:2).

Trade, Commerce

After these things I saw another angel coming down from heaven, having great authority, and the earth was illuminated with his glory.

And he cried mightily with a loud voice, saying, “Babylon the great is fallen, is fallen, and has become a dwelling place of demons, a prison for every foul spirit, and a cage for every unclean and hated bird!

For all the nations have drunk of the wine of the wrath of her fornication, the kings of the earth have committed fornication with her, and the merchants of the earth have become rich through the abundance of her luxury.”

The kings of the earth who committed fornication and lived luxuriously with her will weep and lament for her, when they see the smoke of her burning,

standing at a distance for fear of her torment, saying, “Alas, alas, that great city Babylon, that mighty city! For in one hour your judgment has come.”

And the merchants of the earth will weep and mourn over her, for no one buys their merchandise anymore:

merchandise of gold and silver, precious stones and pearls, fine linen and purple . . .(Revelation 18:1-3, 9-12a).

Trade and commerce are brought into full view in Revelation chapter eighteen, in the kingdom of the beast. And two things stand out in this respect:

1) The woman (Israel) is seen heavily involved, worldwide.

2) The Gentile nations, along with and at the expense of Israel, are seen becoming rich through this Jewish involvement.

And this is something that must be looked upon as having a prior Old Testament connection as well. That is, the matter must first be seen in the Old Testament, with the book of Revelation in the New Testament simply drawing from the Old Testament and unveiling the end of the matter.

There are at least two main places where this can be clearly seen in the Old Testament. One is in Jeremiah, and the other is in Ezekiel.

1) Jeremiah 25:10-11

Note that which is stated about Israel and the land of Israel in this passage in Jeremiah:

Moreover I will take from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones and the light of the lamp.

And this whole land shall be a desolation and an astonishment, and these nations shall serve the king of Babylon seventy years.

Then note that which is stated about the woman in Revelation 18:22-23:

The sound of harpists, musicians, flutists, and trumpeters shall not be heard in you anymore. No craftsman of any craft shall be found in you anymore, and the sound of a millstone shall not be heard in you anymore.

The light of a lamp shall not shine in you anymore, and the voice of bridegroom and bride shall not be heard in you anymore. For your merchants were the great men of the earth, for by your sorcery all the nations were deceived.

Exactly the same thing is stated about Israel in both Jeremiah 25:10 and Revelation 18:22-23.

In the book of Jeremiah, the statement has to do with the Jewish people in relation to the land of Israel at the beginning of the Times of the Gentiles. Israel had been removed from her own land and transported into the land of Shinar, from a theocracy into the world kingdom of Babylon. And in the land of Babylon the Jewish people could no longer experience the things enumerated in Jeremiah 25:10 in their own land.

Then, in the book of Revelation, all of that seen in Jeremiah is turned around at the end of the Times of the Gentiles, over 2,600 years later. In this book the same statement has to do with the Jewish people in relation to the Gentile lands where Israel had been dispersed throughout the Times of the Gentiles. And the picture in the book of Revelation, reversing the matter, has to do with the Jewish people about to be removed from these Gentile lands and transported back to their own land, with the theocracy restored to Israel.

Once restored to the land, Israel would no longer experience the things stated in both Jeremiah 25:10 and Revelation 18:22-23 in Gentile lands, for God will have removed the nation from these lands. Then, at that time, God will restore these things to her, in her own land, in connection with the restoration of the theocracy.

2) Ezekiel Chapters 25-28

Ezekiel chapters twenty-five through twenty-eight, as in Jeremiah 25:10-11, has its setting in the Babylonian captivity of the Jewish people. And this section in Ezekiel has to do with Tyre, a Phoenician city on the eastern Mediterranean Sea, which was a center for trade and commerce.

It was because of Nebuchadnezzar’s previous actions toward Israel (transporting the remaining southern two tribes [Judah and Benjamin] into captivity) that the king of Tyre could realize profit. With Israel in captivity, removed from her own land, the King of Tyre, among other things, could now move freely through Israel’s land, utilizing trade routes.

The king of Tyre would have cause to rejoice over that which had befallen Israel, for all of the matter was to his benefit. And this is the picture seen in Ezekiel 25:3; 26:2. In each reference, the king of Tyre is seen looking at that which had befallen Israel and her land and saying “Aha,” rejoicing in this manner because of that which he would now be able to do. And God is seen pronouncing judgment upon the king of Tyre because of his attitude and resulting actions toward Israel (Ezekiel 26:3, 17-21; 27:32-36).

Then, following the matter on through into chapter twenty-eight, the king of Tyre is dealt with in a different way yet, though in perfect keeping with that which is previously stated about him. In Ezekiel 28:12-19, Scripture moves from dealing with the king of Tyre to dealing with Satan. God uses the attitude and actions of one (the king of Tyre) to depict and move into revelation surrounding the attitude and actions of the other (Satan). The former, in this respect, is seen as part and parcel with the latter, with respect to the attitude of both toward Israel.

Satan is identified (Ezekiel 28:12-16a [12b]), and his judgment is pronounced (Ezekiel 28:16-19 [16b]). In a respect, God’s dealings with Satan at this point in the book follow an identical pattern to the manner in which He had previously dealt with the king of Tyre.

And the latter is a reference to moving things to the end of the Times of the Gentiles, when there will no longer be an “Aha” from a Gentile ruler relative to that which had befallen Israel. Rather, at that time, the “Aha” will be replaced with an “Alas, alas” (Revelation 18:10, 19) because of that which God will be in the process of doing — reversing the whole of the matter relative to Israel and the Gentile nations.

The end-time world ruler, who, in the light of Ezekiel 28:12-19, might be thought of as the last king of Tyre, will be an individual spoken of in somewhat synonymous terms with those which God had previously used relating to the king of Tyre in Ezekiel’s prophecy, at the beginning of the Times of the Gentiles. This is the man identified in a synonymous sense with Satan (as was the king of Tyre in Ezekiel), to whom Satan will give “his power, his throne, and great authority” (Revelation 12:3; 13:2b). And it will be at the termination of this man’s rule that the judgments seen in Ezekiel 28:16-19 [16b] will be carried out.

After this occurs, the Jews will no longer sit in the centers of commerce and wealth in major cities in Gentile lands, with the Gentiles becoming rich at their expense. Rather, in that coming day, all of the matter will be reversed. The Jews will be restored to their own land, within a restored theocracy, and the previously accrued wealth of the Gentiles, among other things, will belong to Israel.

Note how this is worded in Isaiah 60:5, 11-15 [5b]:

. . . because the abundance of the sea shall be turned to you, the wealth of the Gentiles shall come to you . . .

Therefore your gates shall be open continually; they shall not be shut day or night, that men may bring to you the wealth of the Gentiles, and their kings in procession.

For the nation and kingdom which will not serve you shall perish, and those nations shall be utterly ruined.

The glory of Lebanon shall come to you, the cypress, the pine, and the box tree together, to beautify the place of My sanctuary; and I will make the place of My feet glorious.

Also the sons of those who afflicted you shall come bowing to you, and all those who despised you shall fall prostrate at the soles of your feet; and they shall call you The City of the LORD, Zion of the Holy One of Israel.

Whereas you have been forsaken and hated, so that no one went through you, I will make you an eternal excellence, a joy of many generations.

According to Scripture, these are the things about to come to pass on this earth as they relate to Israel and the Gentile nations.

The harlot will be burned with “fire,” and “the smoke of her burning” will ascend up “forever and ever” (Revelation 17:16; 18:8-9, 18; 19:1-3). This is a figurative and metaphorical way of dealing with not only the end of Israel’s harlotry but also with the fact that conditions created by this termination will last forever — i.e., throughout not only the Millennium but all the ages that are to follow.

Then, following the end of Israel’s harlotry, throughout the ensuing Millennium and all of the following ages, a different type smoke as it pertains to Israel will ascend into the heavens — a smoke that will be well-pleasing to God. This is seen in the typology of Genesis 25:1ff, where Abraham remarries, following that foreshadowed by the events of previous chapters:

Genesis 22: Abraham offering his son foreshadows the Father offering His Son two thousand years later.

Genesis 23: The death of Sarah foreshadows the setting aside of Israel following the Father offering His Son.

Genesis 24: Following events seen in the preceding two chapters, Abraham’s servant searching for and procuring a bride for his master’s son in another land foreshadows the Spirit in the world today searching for and procuring a bride for God’s Son.

Genesis 25: Then, after the servant had procured and removed the bride, Abraham remarried. He married Keturah, who, unlike Sarah, was not barren but was very fruitful.

Chapter twenty-five foreshadows that which will occur following the end of the present work of the Spirit. After the Spirit has procured and removed the bride, God will restore Israel. There will be a marriage “in Cana of Galilee,” on the seventh day (the seventh 1,000-year period, the Messianic Era), as seen in the first sign in the gospel of John (cf. John 1:29, 35, 43; 2:1ff).

The name “Keturah” in Genesis 25:1 means incense. It is a proper name formed from a word that means incense and is a form of the word used numerous times in the Old Testament for incense (e.g., Exodus 30:1, 7-9; Leviticus 16:12-13; Ezekiel 8:11). After Israel has been restored, the smoke associated with the destruction of the harlot will be replaced by an entirely different type smoke, foreshadowed by Abraham’s remarriage in Genesis 25:1. In that day Israel will be as “sweet incense” to the Lord (cf. Revelation 8:4), ascending up “forever and ever.”

At that time, a restored nation in a restored land will be placed at the head of the Gentile nations, in a restored theocracy. And the nations of the earth will, in that day, be blessed through Israel.

Pray for the peace of Jerusalem: May they prosper who love you. (Psalm 122:6)

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Reference Jerusalem and Babylon in this site.

Bible One - Jerusalem and Babylon, The Time of Jacob’s Trouble, Appendix 1, by Arlen Chitwood

Word Document: Jerusalem and Babylon by Arlen Chitwood.docx which is SAFE to open and print.

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The Son of Man or son of man?

By Got Questions

"Why is Ezekiel called son of man if it is a title for Jesus?"

The term son of man is used variously in Scripture. Jesus is indeed referred to as the Son of Man in the New Testament—88 times, to be exact. The term son of man is also found in the Old Testament. The prophet Ezekiel is called “son of man” over 90 times. Thus, both Jesus and Ezekiel can rightly be called “son of man”; but there is something unique about the way the title is applied to Christ.

In the gospels, Jesus often refers to Himself as the Son of Man (e.g., Matthew 16:27; Mark 14:21; Luke 7:34; John 3:13). Jesus’ use of this title links Him to Daniel 7:13–14, a passage describing the coming Messiah: “There before me was one like a son of man, coming with the clouds of heaven. . . . He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.” The teachers of the Law during Jesus’ time on earth would have readily understood Jesus’ meaning when He applied the title Son of Man to Himself. Jesus’ use of the phrase points to His exalted state as a person of the Godhead and the fact that He will fulfill Daniel’s prophecy.

Further, only in the gospels do we find the term son of man associated with the definite article, the. Jesus always called Himself “the Son of Man,” as in the only one there is. In using the definite article, Jesus contrasts Himself with other personalities in the Bible associated with the same term. Ezekiel is never called “the son of man”; he is always just a “son of man,” as in one among many.

Son of man is a rather common term in the Bible, and it simply means “man.” It emphasizes the humanity of a person. In the case of Ezekiel, who was often referred to as “son of man” (e.g., Ezekiel 2:1; 3:1; 4:1; 5:1), God probably chose this manner of direct address to point up the contrast between the human condition of Ezekiel and the transcendent majesty of God. In the first chapter of his book, Ezekiel relates a vision he had of God’s glory—a scene full of wheels and eyes and storms and fire and strange angelic creatures. In the first verse of the next chapter, God addresses Ezekiel as “son of man.” The prophet could not help but realize his own human frailty and limitations in the face of God’s unsurpassable glory. God is God, and Ezekiel is but a “son of man.”

In Jesus’ case, the application of the title Son of Man also highlights the humanity of Christ. The difference is that He is the Son of Man; that is, He is the epitome of humanity. Jesus is the Sinless One, humanity perfected, the one to finally reconcile God and man.

*Yes, Jesus is the Son of God—He is in His essence God. Yes, Jesus is also the Son of Man—He is in His essence a human being. In summary, the phrase “Son of Man” indicates that Jesus is the Messiah and that He is truly a human being. *Added

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These crowns are relinquished to God — with a view to man ruling in the kingdom — so that God can appoint those who had previously been shown qualified at events pertaining to the judgment seat [Revelation 1-3] to positions of power and authority; and those whom God appoints will wear these crowns in Christ’s kingdom.

Crowns Cast before What? By Who? Why? When?

By Arlen L. Chitwood of Lamp Broadcast

Crowns before the Throne

Who Will Cast the Crowns?

Why Will These Crowns be Cast?

When Will These Crowns be Cast?

After these things I looked, and behold, a door standing open in heaven. And the first voice that I heard was like a trumpet speaking with me, saying, “Come up here, and I will show you things which must take place after this [‘after these things’].

Immediately I was [‘I became’] in the Spirit; and behold, a throne set in heaven, and One sat on the throne.

Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold on their heads.

the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying:

You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created. (Revelation 4:1-2, 4, 10-11)

Immediately following events pertaining to the judgment seat, attention is again called to that which is previously seen in Revelation 1:10 — John being removed from “Man’s Day” and placed in the “Lord’s Day,” depicting the Church being removed from “Man’s Day” and placed in the “Lord’s Day.” And, calling attention to the same event again at this point in the book would show the dispensational nature of the removal of the Church — a removal occurring at the end of the dispensation (at the end of that which is seen in Revelation 2; 3).

But, with events pertaining to the judgment seat already having been dealt with (in chapters two and three, viewed from the perspective of chapter one), John is now shown subsequent events. In this chapter, John is shown events that will occur immediately following those pertaining to the judgment seat and the revelation of the bride; and these subsequent events will occur preceding the beginning of the Tribulation, as the first seal of the scroll is broken (Revelation 6:1ff).

(Note that Revelation chapters two and three present a dual aspect of teachings surrounding the Church. These two chapters present:

1) A history of the Church throughout the dispensation.

2) The Church in Christ’s presence at the end of the dispensation, being judged.

The description of Christ seen in chapter one is that of a Judge, not that of a Priest [shown through the girdle about the breasts rather than the waist, along with the description in general (Revelation 1:13)]. And the complete Church is seen in His presence at this time [all seven churches, showing completeness, showing all Christians being present at this time (Revelation 1:20)].

One aspect of that which is seen in chapters two and three depicts this future judgment of Christians. In each of the seven letters [seven epistles] to the churches, works, with a view to overcoming, are seen. And, as revealed elsewhere in Scripture, works and overcoming cover the complete scope of that which will be seen at the judgment seat. A Christian’s “works” will be dealt with, showing whether the Christian has overcome or has been overcome [1 Corinthians 3:11-15].)

The Heavenly Scene

Immediately after attention has been called to the same event seen in Revelation 1:10 (Revelation 4:1-2a), John, rather than seeing a judicial scene (as in chapter one), now sees a rainbow encircled throne, with God seated on the throne (Revelation 4:2-3 [2b]). And surrounding this throne, John sees twenty-four other thrones and twenty-four crowned “elders” seated on these thrones (Revelation 4:4).

Then John begins to describe various things about God’s throne, which he both sees and hears — “lightnings,” “thunderings,” and “voices” coming out of the throne, and “lamps of fire burning before the throne” (Revelation 4:5). And “in the midst of the throne, and around the throne” John sees four living creatures who “do not rest day or night, saying: ‘Holy, holy, holy, Lord God Almighty, who was and is and is to come!’”; and these living creatures “give glory and honor and thanks to Him who sits on the throne, who lives forever and ever” (Revelation 4:6-9).

Then the scene returns to the twenty-four elders, who rise from their thrones, fall down before God, worship Him, cast their crowns before His throne, and express adoration to the One worthy “to receive glory and honor and power” (Revelation 4:10-11).

If an apex is to be found in the book of Revelation, aside from Christ’s return in chapter nineteen, the action of these twenty-four elders would have to be considered. Their action — relinquishing their crowns to the One who originally placed them in the positions that they occupy — is significant beyond degree in relation to the central message of this book.

Crowns, Regality, Government

“Crowns” have to do with regality, and the government of the earth is in view throughout the book of Revelation. At this point in the book, the judgment of Christians, with a view to regality, will have just occurred; and, with a view to this same regality, Christ, following this, is seen as the One about to redeem the forfeited inheritance by taking the seven-sealed scroll from His Father’s right hand (Revelation 5).

Angels have ruled over the earth since time immemorial — since that time when God established the government of the earth in the beginning. Angels will still be exercising this same rule over the earth at this point in the book (Revelation 4; 5), and angels will continue ruling until Christ and His co-heirs (forming His bride) take the kingdom, following Christ’s return to the earth (Hebrews 2:5).

Accordingly, neither Christ nor Christians will receive the crowns that they are to wear during the Messianic Era until after Christ returns to the earth at the end of the Tribulation.

The crown that Christ will wear at this time is presently being worn by Satan, as he continues to exercise power over the earth. And the crowns that Christians will wear in that day are presently being worn by two segments of angels — the angels presently ruling with Satan and the angels who refused to follow Satan when he sought to exalt his throne.

When Satan sought to exalt his throne — following his being placed over the earth, with a large contingent of angels ruling the earth with him — only one-third of these ruling angels followed Satan, with the other two-thirds refusing to follow him (cf. Isaiah 14:12-14; Matthew 25:41; Revelation 12:3-4). And though the angels not following Satan didn’t continue ruling with him, they could not immediately relinquish their appointed positions. Rather, they had to retain their positions, remaining crowned, for a time.

A principle of biblical government necessitates that an incumbent ruler retain his crown until the one replacing him is not only on the scene but ready to ascend the throne. Only then can an incumbent ruler relinquish his crown.

(For example, note the account of Saul and David, forming a type. Saul, though disqualified, retained his crown and continued to reign until David was not only present but ready to ascend the throne. Then, Saul’s crown was taken, given to David, and David [along with certain faithful men] ascended the throne and reigned in the stead of Saul and those who had ruled with him [1 & 2 Samuel].

And it will be exactly the same in the antitype. Satan, though disqualified, will retain his crown and continue to reign until Christ is not only present but ready to ascend the throne. Then, Satan’s crown will be taken, given to Christ, and Christ [along with certain faithful individuals] will ascend the throne and reign in the stead of Satan and those who had ruled with him [Revelation 19:11-20:6].)

This same established principle must prevail relative to the angels refusing to follow Satan in his attempt to elevate his throne. They must retain their crowns until those who are to replace them, those who are to wear these crowns, are not only on the scene but ready to ascend the throne.

These relinquished crowns though will be worn only after Christ returns to the earth at the end of the Tribulation, overthrows Satan and his angels, and forcibly takes their crowns. Only then will Christ be in possession of all the crowns that He and His bride are destined to wear as they ascend the throne and rule the earth.

Thus, with the introduction of crowns cast before God’s throne in Revelation 4:10-11, only one group of individuals could possibly be in view (if one remains within context and keeps in mind the earth’s government in both history and prophecy). These twenty-four elders can only represent angelic rulers. Angels alone will possess crowns in relation to the government of the earth at this time (as they do during the present time).

(Some Bible students, on the basis of the pronouns used in Revelation 5:9-10 — “us” and “we” [KJV] — have understood the twenty-four elders to represent redeemed men, not angels. However, the majority of the better Greek manuscripts render the pronouns in Revelation 5:10 as “them” and “they” [ref. ASV, NASB95, NIV, Wuest, Weymouth], giving rise to the thought that the pronoun “us” in Revelation 5:9 is probably a scribal insertion, being spurious [ref. Alford, Lenski].

But the matter is really not left to manuscript evidence alone. That the pronouns “them” and “they” are correct is evident from the context. Note that the song in Revelation 5:9-10 is apparently sung not only by the “twenty-four elders” but also by the “four beasts [‘living creatures’]” as well. Then, other angels join them in Revelation 5:11ff, with all of the angels together voicing additional, related statements.)

And at this point in the book, by and through the action of the twenty-four elders casting their crowns before God’s throne, the way will be opened for God to transfer the government of the earth from the hands of angels to the hands of man.

These crowns cast before God’s throne, as previously seen, can only have to do with the government of the earth. And, at this point in the book, they can be worn by angels alone.

The Son will not yet have taken the kingdom, though the Father will have previously delivered it into His hands (cf. Daniel 7:13-14; Luke 19:15; Revelation 11:15; 19:11ff).

These crowns are cast before God’s throne (cf. Revelation 4:1-4; 5:1-7) because the Father alone is the One who places and/or removes rulers in His kingdom (Daniel 4:17-37; 5:18-21). He alone is the One who placed those represented by the twenty-four elders in the positions that they occupied; and He alone is the One who will place individuals in particular positions in the kingdom of Christ [Matthew 20:20-23].

The transfer of the government of the earth, from the hands of angels to the hands of man, in reality, is what the first nineteen chapters of the book of Revelation are about; and as well, this is what the whole of Scripture preceding these nineteen chapters is also about. In this respect, these twenty-four elders casting their crowns before God’s throne forms a key event that one must grasp if he would properly understand the book of Revelation and Scripture as a whole.

Christ and His bride, in that coming day, will rule the earth in the stead of Satan and his angels. And, in the process of ruling in this manner, they will wear all the crowns worn by Satan and his angels prior to his fall.

Action of the Elders

Thus, that which is depicted through the action of the twenty-four elders in Revelation 4:10-11 is contextually self-explanatory. This has to do with the government of the earth, it occurs at a time following events surrounding the judgment seat but preceding Christ taking the seven-sealed scroll from His Father’s right hand and subsequently breaking the seals, and it occurs at a time when Satan’s reign is about to be brought to a close.

After events in Revelation chapters one through three have come to pass, for the first time in man’s history, the person (the bride) who is to rule with the One to replace Satan (Christ) will have been made known and shown forth. And events in the chapter four reflect that fact.

Only one thing could possibly be in view at this point in the book, for the bride will not only have been made known but will be ready for events pertaining to the transfer of power to begin. The twenty-four elders casting their crowns before God’s throne can only depict the angels who did not go along with Satan in his rebellion relinquishing their crowns, with a view to those comprising the bride wearing these crowns during the Messianic Era.

But the crowns worn by Satan and those angels presently ruling with him are another matter. These crowns will have to be taken from Satan and his angels by force when Christ returns to overthrow Gentile world power at the end of the Tribulation (a power exercised during “Man’s Day” under Satan and his angels [Daniel 10:13-20]).

(The fact that angels represented by the twenty-four elders are not presently ruling with Satan can be shown not only by their present position — in God’s presence, in heaven — but by the Greek word that is used for the type of crown that they are seen wearing.

There are two words in the Greek text for “crown” — stephanos, and diadema.

Comparing Scripture with Scripture, with regality in view, one major distinction stands out concerning how these two words are used. Diadema refers to the type of crown worn by a monarch, one presently exercising regal power. Stephanos, on the other hand, is used in an opposite sense. It is used to show someone crowned but not presently exercising regal power.

For example, the crown seen on Christ’s head in Revelation 14:14, preceding His reign, is referred to by the word stephanos in the Greek text. A crown on Christ’s head at this time could only anticipate His impending reign — the same as the crown on the woman’s head in Revelation 12:1 (also referred to by the word stephanos), with the woman representing Israel, God’s firstborn son, about to exercise the rights of primogeniture, as Christ, God’s firstborn Son, is about to exercise these same rights as well.

Then, when Christ returns to the earth to take the kingdom, He will have many crowns upon His head; and the Greek text uses diadema rather than stephanos to refer to these crowns, for Christ will be returning as “King of kings, and Lord of lords” [Revelation 19:12, 16].

The twenty-four elders in chapter four cast crowns referred to as stephanos before the throne, indicating that, though crowned, these elders were not exercising regal positions. And the many crowns that Christ will have on His head at the time of His return are undoubtedly these same crowns (Revelation 19:12). But, anticipating that day when Christ reigns, the book of Revelation uses the word diadema to refer to these crowns, for Christ will be exercising a regal position, with Satan about to be overthrown.

The crowns on Christ’s head at this time though will not be worn by Christ when He rules the earth, for He is to wear the crown presently worn by Satan [the incumbent ruler] in that day. Rather, these crowns will be given to those forming the bride [whom the Father will previously have appointed to various positions of power and authority with His Son]; and this will occur following that time when the remainder of the crowns having to do with the earth’s government are forcibly taken from Satan and his angels.)

Twenty-Four, Thirty-Six

The identity of the twenty-four elders is shown not only by their actions and the place in which this occurs in the book but also by their number. Comparing Revelation chapters four and twelve (Revelation 4:4, 10-11; 12:3-4), it appears evident that the government of the earth — originally established by God prior to Satan’s fall — was representatively shown by three sets of twelve, thirty-six crowned rulers. “Three” is the number of divine perfection, and “twelve” is the number of governmental perfection.

Those angels who did not follow Satan in his attempt to exalt his throne would be represented by the twenty-four elders — two sets of twelve, showing two-thirds of the original contingent of angels ruling with Satan. And the angels who did go along with Satan, presently ruling with him, would be represented by a third set of twelve, showing the other one-third of the original contingent of angels ruling with Satan (Revelation 12:3-4).

In this respect, these three representative sets of twelve would show divine perfection in the earth’s government. And also in this respect, this same perfection in the structure of the earth’s government has not existed since Satan’s attempt to exalt his throne.

But, this structured perfection will one day again exist in the earth’s government. When Christ and His bride ascend the throne together, crowns worn by those represented by all three sets of twelve will be brought together again. Then, divine perfection will once again exist in the government of the one province in God’s universe where imperfection has existed for millennia.

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References in this site: Crowns Cast Before God’s Throne!, Crowns, Rewards — Millennial or Eternal, 24 Elders Casting Their Crowns are ANGELS and 24 Elders Identified.

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"I Never Knew You"

"I Know You Not"

The Lord's Statements to Whom?

By Arlen L. Chitwood of The Lamp Broadcast

The Lord is omniscient. He knows everyone, and He knows all things. Yet, twice in Matthew's gospel, relative to His dealings with particular groups of individuals at a future time, the Lord specifically stated that He would say, "I never knew you" (Matthew 7:23), and "I know you not" (Matthew 25:12 KJV).

How could the Lord, in His omniscience, not know certain individuals in what is called "that day" (Matthew 7:22)? The answer is simple:

The Lord's statements, "I never knew you" (Matthew 7:23) and "I know you not" (Matthew 25:12 KJV) would have to be looked upon as relative statements—relative to the matter at hand.

Actually, since the Lord is omniscient, He could not make such statements to anyone without the statements being relative. Statements of this nature to the saved would be relative to matters as they pertain to things surrounding their saved state; and statements of this nature to the unsaved would be relative to matters as they pertain to things surrounding their unsaved state.

(Such statements could never relate to the person's saved or unsaved state itself. Christ's future judgments—upon either the saved or the unsaved—can never have to do with eternal salvation or eternal damnation. According to John 3:18, both have already been judged in this respect -- the former because he has believed on the Son, the latter because he has not believed on the Son.)

Matthew 7:21-23

"That day" is the time when those presently commanded to enter in at "the strait gate" (the ones to whom the offer of the kingdom of the heavens is presently being extended [to the saved, to Christians]) appear before the Lord in judgment, with a view to entrance into the kingdom (cf. Matthew 7:13-14, 21-22). Thus, as evident from both the text and the context, the scene depicted in Matthew 7:21-23 can only have to do with Christians before the judgment seat of Christ.

"Many" are going to appear before the Lord "in that day" who sought to enter in at the strait gate through a false intimate association with the Lord. They will have performed works, supposedly in the Lord's name; and the Lord, "in that day," will reveal to them that He had nothing to do with these works.

In Matthew 7:23 the Lord's negative response pertains to two things:

1) Entrance into the kingdom (Matthew 7:21)

2) Miraculous works (Matthew 7:22)

Here the Lord declared that certain individuals will appear in His presence "in that day" who will seek admittance into the kingdom of the heavens on the basis of an intimate association with Him, wrought through having previously performed miraculous works.

The Lord though will say, "I never knew you: depart from me, ye that work iniquity ['lawlessness']" (Matthew 7:23). The Lord will state that He had nothing to do with these works, and He will refuse to recognize those who had involved themselves in such works relative to the matter at hand—entrance into the kingdom.

Through this involvement, these individuals will have entered in at the wide gate, the broad way (Matthew 7:14); and a revelation of this fact, in the Lord's presence, will result in their being denied positions with Christ in His kingdom.

Matthew 25:1-13 KJV

In Matthew 25:12 KJV, the Lord's statement pertains to the unpreparedness of the five foolish virgins, with the wedding festivities in view. The foolish virgins were not properly prepared to attend these festivities. And comparing the parable of the ten virgins with the parable of the wedding festivities in Matthew 22:2-14, an absence of the extra supply of oil shows unpreparedness in one realm, while an absence of the wedding garment shows unpreparedness in another realm.

The connection is evident. A Christian not filled with the Holy Spirit, typified by the extra portion of oil, is in no position to perform righteous acts (works) which make up the wedding garment. Thus, different facets of the same truth are taught in both parables. The absence of the extra portion of oil will result in Christians appearing before the Lord improperly clothed.

Such Christians will not possess wedding garments, appearing naked in the Lord's presence (cf. Matthew 22:11-14; Revelation 3:18; 19:7-9). Consequently, because of their improper dress, the Lord will not know them relative to the matter at hand—entrance into the wedding festivities.

Ginosko, Oida

The words for "know" in the Greek text of Matthew 7:23 and Matthew 25:12 KJV are interestingly different. Ginosko, pointing to one type of knowledge, is used in Matthew 7:23; and oida, pointing to another type of knowledge, is used in Matthew 25:12 KJV.

Ginosko refers to a type knowledge gained through "experience." That is, this is the type knowledge resulting from an intimate relationship with Christ through the experience of following Him, keeping His commandments (as in 1 John 2:3-4). This is the word Paul used in Philippians 3:10: "That I may know him, and the power of his resurrection, and the fellowship of his sufferings..." And the end result of such knowledge, such a relationship with Christ, would be attaining "unto the resurrection [out-resurrection] of the dead" (Philippians 3:11).

Oida, on the other hand, refers to a type knowledge gained apart from experience, "an absolute knowledge." This is the type knowledge we possess concerning our eternal salvation or of various facts in Scripture: "...we know that, when He shall appear, we shall be like Him; for we shall see Him as He is." "...believe on the name of the Son of God; that ye may know that you have eternal life..." (1 John 3:2; 5:13).

In Matthew 7:23, Christ's use of the word ginosko clearly reveals His non-association with the miraculous works which had been performed. Those performing these works had been carrying on activities completely outside the sphere of any type intimate relationship with Christ, though claiming such a relationship.

Thus, responding to their question (which expects a positive response the way it is worded in the Greek text [the Greek negative ou shows that they actually thought these miraculous works were being performed through the power of the Holy Spirit, in Christ's name]), Christ was very careful to show, by the use of the word ginosko, that He had absolutely nothing to do with these works.

Today, near the close of the present dispensation, the same segment of Christendom manifesting miraculous works (such as those seen in Matthew 7:22) is also proclaiming a counterfeit message relative to the filling of the Holy Spirit, possessing the extra supply of oil. In fact, this counterfeit work of the Holy Spirit is at the heart of their message.

Error of this nature can only be a work of Satan within the Laodicean state of Christendom at the conclusion of the present dispensation, producing confusion among Christians, resulting in deception and corruption. It is one facet of the end result of the working of the leaven which the woman placed in the three measures of meal very early in the dispensation (Matthew 13:33).

Deceived Christians caught up in this work of Satan are becoming involved in a manifestation of supernatural powers emanating from the demonic world, believing that these things are of the Lord and are being done through the power of the Holy Spirit. They are further being deceived into receiving a pseudo spiritual work in their lives, leaving them with a pseudo preparation for the spiritual warfare at hand; and Christians becoming involved in this activity can only experience present defeat resulting in future rejection—"I never knew you."

Thus, Jesus, in His choice of words in Matthew 7:23, was very careful to show that there would be no intimate relationship on His part with the ones performing these miraculous works. His statement in Matthew 25:12 KJV though is different. The use of the word oida rather than ginosko reveals knowledge of a fact apart from any reference to experience.

Though experiential knowledge would have been involved through acquiring the extra portion of oil, there was no claim made by those outside the door to such an experience (as in Matthew 7:21-23). Thus, the Lord deemed the simple, absolute statement as given to be the proper response to those requesting that the door be opened.

In That Day

The door, in that day, will be shut. And many individuals will be left on the outside, crying, "Lord, Lord, open to us." But the Bridegroom will not recognize them as belonging among those allowed to attend the marriage festivities (Matthew 25:1-13 KJV).

Then, the same ones will be among those refused entrance into the kingdom, crying, "Lord, Lord, have we not...?" But the King, in like manner, will not recognize them as belonging among the ones allowed to ascend the throne with Him in His kingdom (Matthew 7:21-23; cf. Matthew 25:14-30).

Both groups (though saved, but having lived according to the energy of the flesh) will be left in a place described in the closing parable of the Christian section of the Olivet Discourse as the outer darkness (Matthew 25:30; cf. Matthew 22:11-13), or in other parts of Matthew's gospel as Gehenna, the place of refuse outside the city walls of Jerusalem (cf. Matthew 5:29-30; 23:15, 33).

Those forming these groups will be shut out of the activities associated with that toward which all things in God's economy have moved for the past 6,000 years—Christ's 1,000-year reign over the earth.

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‘Doctrine of Balaam’

A Teaching Widely Taught and Accepted Throughout Christendom Today

By Arlen L. Chitwood of Lamp Broadcast

Jude 1:11 records “the error of Balaam,” II Peter 2:15 records “the way of Balaam,” and Revelation 2:14 (in the message to the Church in Pergamos) records “the doctrine of Balaam.” All three of these verses are used in passages referring to Christians entering into a state of affairs within Christendom which not only defiles their high calling but also dishonors the Lord who paid the price for their salvation with His Own blood.

The error and way of Balaam appear in companion passages of Scripture and would seem to refer basically to the same thing. The error of Balaam is associated with “reward” in Jude, and the way of Balaam is associated with the “wages of unrighteousness” in II Peter.

Thus, the error and way of Balaam have to do with “monetary gain.” And, according to the Old Testament account of Balaam, monetary gain derived through this means was acquired through his willingness to compromise the principles of God and proclaim things contrary to the revealed Word of God (though Balaam was prevented from doing this and could only utter that which was in accord with the revealed Word of God).

The error and way of Balaam can be found in Numbers 22-24.

Balak, king of the Moabites, hired Balaam to come into his land and pronounce a curse upon the children of Israel. Balak had seen that which Israel had done to the Amorites; and knowing that this nation would soon be passing through his country, he was afraid because of the exhibited power which Israel exercised through the nation’s God.

Balak knew that the only way Israel could be defeated was through bringing about a change in Israel’s relationship with their God. Thus, Balak hired Balaam to come into Moab and pronounce a curse upon the Israelites, incurring God’s wrath upon them in order to ultimately bring about their defeat at the hands of the enemy.

However, once in Moab, on three separate occasions, being unable to curse the one whom God had not cursed (Numbers 23:8), only blessings proceeded from the lips of Balaam. Balak, angered by the turn of events, sent Balaam out of Moab to his own country.

The doctrine of Balaam though was different than his error and way. His doctrine had to do with that part of his teaching which was contrary to doctrine in the revealed Word of God, and it is seen in Scripture following the account of his error and way.

Past Teaching

Scripture pertaining to the doctrine of Balaam and its tragic results is given in Numbers 25:1-3:

“And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.

And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.

And Israel joined himself unto Baal-peor: and the anger of the Lord was kindled against Israel.”

The Israelites, after coming into Moab, began to commit fornication with the “daughters of Moab,” eat meat sacrificed to idols, and bow down and worship the false gods of the Moabites.

In order to put a stop to these sins and stay the hand of God’s judgment upon the entire camp of Israel, Moses was instructed to slay every Israelite who had “joined himself unto **Baal-peor.” Because of their sins, twenty-four thousand Israelites perished under God’s judgment.

What caused the Israelites to depart from the one true and living God Who had delivered them from Egypt and begin serving false gods and following the idolatrous ways of the Moabites? The answer is given in Numbers 31:16:

“Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord.”

As previously seen, Balaam could not curse Israel. Only beautiful prophecies filled with blessings flowed from his lips when he was called into Moab by Balak. But Balaam did succeed in leading the Israelites astray through his counsel.

The Israelites, through the counsel of Balaam, were led to commit fornication, eat things sacrificed to idols, and bow down before other gods. And because of these sins, the judgment of God fell upon His people.

The counsel of Balaam — i.e., “the doctrine of Balaam” — in the light of his prophecies (Numbers 23; 24), could only have had to do with sins committed by the Israelites in view of promises and blessings associated with their covenant relationship with God. In this respect, briefly stated, this doctrine could only have had to do with the fact that the Israelites were the covenant people of God, and God’s covenants (Abrahamic and Mosaic at that time) could not be broken; consequently, the Israelites, in relation to realizing covenant promises and blessings, could sin with immunity.

However, such was not the case at all. It was true that the covenants established between God and Israel could not be broken; it was also true that Israel’s position as firstborn could not be changed; but it was not true that the Israelites, in relation to realizing the promises and blessings associated with God’s covenants, could sin with immunity (cf. Genesis 22:17-18; Exodus 19:5, 6).

A realization of promises and blessings within Israel’s covenant relationship with God was conditioned on obedience (Leviticus 26:1ff; Deuteronomy 28:1ff). And as a result, with thousands of Israelites succumbing to the counsel of Balaam, God’s wrath was manifested because of the sins of His people; and these individuals — saved individuals — were overthrown in the wilderness, short of the goal of their calling.

Present Teaching

The doctrine of Balaam is one of the most widely taught doctrines in the Church today. Christians know — as their counterparts in the Church in Pergamos (Revelation 2:12-17) — that they have been saved by grace through faith, and nothing can change or alter this fact.

Christians presently possess eternal life, which can never be taken from them; and, because of the unchangeable nature of the spiritual life which they possess, they often reason that they can conduct their lives in any manner which they choose, apart from this manner of living making any difference in their one day realizing that to which they have been called.

However, as in the case of the Israelites, so in the case of Christians. It makes exactly the same difference as seen in the type concerning how Christians conduct their lives.

Christians, as the Israelites under Moses, have been saved for a specific, revealed purpose. Every Christian is enrolled in a race (I Corinthians 9:24-27), engaged in a conflict (Ephesians 6:10-18; II Timothy 2:4-5). And the goal set before every Christian is to win the race, be victorious in the conflict.

God has made provision for Christians in order that they, at the end of the race, might say with Paul,

“I have fought a good fight [‘I have strained every muscle in the good contest’]. I have finished my course [‘race’], I have kept the faith:

Henceforth there is laid up for me a crown of righteousness…” (II Timothy 4:7-8).

The enemy, Satan, on the other hand, is doing all within his power to bring about defeat in the lives of Christians. Satan’s main objective in the present warfare is to prevent Christians from qualifying for crowns and thus positions of rulership with Christ in His coming kingdom.

God is presently bringing into existence a new order of sons to replace the order now ruling from the heavens; and the incumbent rulers — Satan and his angels — are doing all within their power to retain their present governmental control over the earth.

The main facet of the doctrine of Balaam which is being promulgated in Churches today is the teaching that future blessings and rewards have been set aside for every Christian solely on the basis of Christ’s finished work at Calvary and the Christian’s positional standing “in Christ.” In this respect, all Christians — regardless of their conduct during the present time — will receive crowns and positions of power and authority with Christ in the kingdom.

However, that which is clearly taught throughout the Word of God is to the contrary.

The Israelites did not sin with immunity, and neither can Christians. Sin in the camp of Israel resulted in the Israelites being overthrown in the wilderness, short of the goal of their calling. And it will be no different for Christians (Hebrews 3:18-4:2).

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Word Document: ‘Doctrine of Balaam’ by Arlen L. Chitwood.docx which is SAFE to open and print.

Pamphlet form: Doctrine of Balaam by Arlen Chitwood.pdf which is SAFE to open and print. Designed for printing on letter size paper, both front and back; then folded into pocket size fit.

See in this site A. Edwin Wilson's THE DOCTRINE OF BALAAM.

**Baal Peor

Baal Peor, or the Baal of Peor, was a local deity worshiped by the Moabites. When the Israelites, following Moses to the Promised Land, were in the vicinity of Peor, some of them fell into idolatry and worshiped Baal Peor. As a result of their sin, the men of Israel were judged by God.

The story of Baal Peor starts when Balaak, the king of the Moabites, hired Balaam, a prophet-for-hire, to curse Israel. Balaak had seen the progress and might of Israel and was trying to do something that would stop them. Balaam took the money but was unable to curse Israel because the Lord would not allow him to do so. Balaam then met with the king of Moab and went through the motions of receiving a word from God; each time (seven times total) he ended up blessing Israel instead of cursing them (Numbers 23; 24). At the time of the third oracle, Balaam and Balaak were observing the Israelite camp from a place called Peor (Numbers 23:28). By the end of the seventh try, Balaak finally got the message that Balaam would not curse Israel for him.

In Numbers 25, we find that the women of Midian began to seduce the men of Israel to sexual sin and to sacrifice to their gods. Since the gods of the pagans were often fertility gods, the “worship” often involved sexual acts. The incident is recorded in Numbers 25:1-3: “While Israel was staying in Shittim, the men began to indulge in sexual immorality with Midianite women, who invited them to the sacrifices to their gods. The people ate the sacrificial meal and bowed down before these gods. So Israel yoked themselves to the Baal of Peor. And the Lord’s anger burned against them.” As a judgment against the Israelites’ sin, God sent a plague among the people (Numbers 25:9).

According to Numbers 31:16, the women did this on the advice of Balaam. It appears that, since he could not curse Israel, he found another way to fulfill the wishes of Balaak, who was paying him. Balaam knew that, if the Israelite men could be seduced into idol worship, that God Himself would curse them.

The word peor simply means “opening” and is the name of the place (a mountain or a spot on a mountain) from which Balaak and Balaam observed the camp of Israel. The meaning of the word may or may not be significant to the naming of the place. (Perhaps there was a cave opening there or some kind of mountain pass, or perhaps the place was called Peor for some other reason.)

The word baal is simply the word for “lord,” “master,” or “ruler.” Baal became a technical or semi-technical name for the gods of the Canaanites. There was not just one god named Baal, but there were many Baals (many Canaanite “lords”). That is why Numbers 25:3 in the NIV does not use “Baal Peor” as if it were a proper name for a god but uses the term more as a description: “the Baal of Peor,” which could also be translated “the Lord of Peor” or “Lord of the Opening.” Peor might refer to the mountain top from which Balaam and Balaak observed Israel, or it could have something to do with the literal meaning of the word peor (opening), which, in the context of Canaanite worship (and the context of Numbers 25), could have a sexual or scatological connotation. Perhaps the top of the mountain was called Peor because that is where the sexual rites took place.

In any case, Baal Peor is really the Baal of Peor or simply the Lord of Peor, which distinguishes this Baal from all the others. This particular god is referred to again in Numbers 25:5. Then Numbers 25:18 speaks of “the Peor incident,” which sounds like Peor is being used as a place name rather than something based on the meaning of the word.

Deuteronomy 4:3 uses Baal Peor as a place name to refer to the incident recorded in Numbers 25 and in the same verse as a designation for the pagan god. “You saw with your own eyes what the LORD did at Baal Peor. The LORD your God destroyed from among you everyone who followed the Baal of Peor.” Joshua 22:17 speaks of the “sin of Peor,” and Hosea 9:10 uses Baal Peor to refer to the place where this incident happened: “When they came to Baal Peor, they consecrated themselves to that shameful idol and became as vile as the thing they loved.” Psalm 106:28 also refers to the Baal of Peor: “They yoked themselves to the Baal of Peor and ate sacrifices offered to lifeless gods.”

So it seems that Peor and Baal Peor are both used as place names to refer to the place where Israel sinned in sexual immorality and in worship of a particular Baal. The Baal in question is referred to as Baal Peor. Perhaps he was already referred to by this name, as he was seen to be in charge of this particular location, or perhaps this is the name that the Israelites gave him after the fact.

In any case, this incident at Baal Peor stands out as the first of many times that Israel fell into immorality and idolatry, and it also serves as a warning to Christians. The Corinthians would have been particularly susceptible to this kind of temptation, as the city of Corinth was filled with idolatry and sexual immorality. The question of eating at idol temples was debated within the congregation. Although he does not mention Baal Peor by name, Paul refers to that incident in 1 Corinthians 10:8: “We should not commit sexual immorality, as some of them did—and in one day twenty-three thousand of them died.” In 1 Corinthians 10:11-14, Paul goes on to say, “These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come. So, if you think you are standing firm, be careful that you don’t fall! No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it. Therefore, my dear friends, flee from idolatry.”

Many things have changed since Israel’s sin at Baal Peor, but the basic temptations have not. Sexual temptation is ever present in modern societies, and the idols of money, pleasure, fame, and “the good life” also vie to take the place of the One True God in the hearts of many people. Even today, Christians must guard against the sin of Baal Peor.

What was Baal Peor in the Bible? by Got Questions

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The Desolator, the Desolate

Antichrist and Israel during the Tribulation

By Arlen L. Chitwood of Lamp Broadcast

“And after threescore and two weeks shall Messiah be cut off, but not for himself [lit., ‘and shall have nothing’]: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined [lit., ‘and unto the end war and desolations are determined’].

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation [lit., ‘upon the wings of a desolator (referring to the swiftness in which he will move), abominations will continue unto the end’], and that determined shall be poured upon the desolate [lit., ‘upon the desolator’ (the one who confirms and then breaks the covenant, the Antichrist)]” (Daniel 9:26-27).

The preceding two verses, concluding the four verses forming Daniel’s Seventy-Week prophecy, have to do with events beginning with the crucifixion of Israel’s Messiah at the end of sixty-nine weeks (at the end of 483 years [in 33 A.D.], time which began with a decree in 444 B.C. [Nehemiah 2:1ff]).

Then, at this point in the prophecy, God, so to speak, stopped the clock marking off time in the prophecy, allowing for the present dispensation.

And time in the prophecy will resume ONLY AFTER God completes His purpose for the present dispensation — calling out a bride for His Son from among the Gentiles (Acts 15:14-18; cf. Acts 24:1ff).

ONLY THEN will time in the prophecy resume (which will be preceded by ALL Christians, both the dead [resurrected] and the living, being removed from the earth, ending the present dispensation).

Then, after time resumes, the remaining things seen in these last two verses of the prophecy can occur (Daniel 9:26-27).

And comparing Scripture with Scripture, events seen in the latter part of verse twenty-six cover events extending from the middle to the end of the Tribulation (Jerusalem destroyed, which will be followed by wars, abominations, and desolations continuing throughout the last three and one-half years of the prophecy).

Continuing from that point in the prophecy, providing additional information, verse twenty seven drops back to briefly cover an event occurring at the very beginning of the seven years (referencing the covenant made between Antichrist and Israel, which actually marks the event causing time to resume in the prophecy).

Then, after mentioning this covenant to provide a proper setting for the other events dealt with, the verse goes immediately to events occurring in the middle of the Tribulation (cf. Matthew 24:15ff), providing additional commentary on events seen in the latter part of the preceding verse.

(On the expression in Daniel 9:26, “and the people of the prince that shall come shall destroy the city and the sanctuary,” most Bible students dealing with the subject erroneously see this destruction of Jerusalem referring to and being fulfilled by the Roman destruction of Jerusalem, under Titus, in 70 A.D.

Then they further attempt to see this part of the verse referring to the Antichrist as a Roman prince, who, from other Scripture, they see arising out of a revived Roman Empire [i.e., “the people (the Romans in 70 A.D.) of the prince that shall come” (Antichrist, seen as a Roman prince, almost 2,000 years later)].

But, the preceding is not what the verse says or deals with at all. Nor does any other Scripture or section of Scripture deal with matters after this fashion.

Antichrist arises out of the third part of that depicted by Daniel’s image [Daniel 2] or out of the third great beast [Daniel 7], NOT out of the fourth part of the image or the fourth great beast, as the thought of a revived Roman Empire and a latter day Roman prince would necessitate. [For images of The Great Image and Four Great Beasts ref. The Great Image and Four Great Beasts in this site.]

And seeing Antichrist arising out of the third part of the image or the third great beast is something clearly seen in the Book of Daniel 7:17, 23-25]. As well, Daniel clearly reveals that this man will arise in the Middle East [Daniel 8:8-9], not in Europe. And his reign is depicted by ALL of the fourth part of the image and ALL of the fourth great beast.

At the time Antichrist arises, NOTHING depicted by the fourth part of the image or the fourth great beast will have been fulfilled. THIS MAN AND HIS KINGDOM will fulfill ALL THINGS depicted by the fourth part of the image and the fourth great beast.

A Roman Empire or a revived Roman Empire simply cannot be seen in this prophecy apart from ignoring what Scripture plainly states and then reading secular history into Biblical prophecy at a place where it does not belong and cannot exist.

Then, the destruction of Jerusalem seen in the latter part of v. 26 in this prophecy cannot possibly be a reference to the destruction by the Romans in 70 A.D. That destruction occurred outside time in the prophecy, when time in the prophecy was not being counted. The destruction in v. 26, as all other things mentioned in the prophecy, must occur when time during the prophecy is being counted.

And this destruction of Jerusalem in the text, according to related Scripture elsewhere, occurs in the middle of the Tribulation [cf. Matthew 24:1-2; Luke 21:20-24; Revelation 11:1-2], wrought by “the people of the prince that shall come” [an idiomatic way that the Hebrew text uses to reference the prince himself (cf. Daniel 7:18, 27 where this same type expression is used in this manner)].

For additional and supplementary information on the preceding, refer to the author’s books, “The Time of Jacob’s Trouble BOOK” and “Lamp Broadcast - Distant Hoofbeats by Arlen Chitwood.pdf.” Also in this site Daniel Chapters Two, Seven, and Nine.)

The Desolator

As previously seen, this is the man depicted by the fourth part of Daniel’s image or the fourth great beast, referred to not only as “the prince,” but as “the desolator” (rather than “upon the desolate,” ending Daniel’s Seventy-Week prophecy [KJV], translate instead, “upon the desolator”).

Then, as seen in the opening chapters of Genesis (Genesis 3:15), this man NEVER appears alone in Scripture (establishing a first-mention principle, an axiom, in Biblical studies). He ALWAYS appears in connection with Israel and/or Israel’s Messiah.

(For explanatory material on the preceding, refer to Chapter II, pp. 26-29, in the author’s book, in this site, Mystery of The Woman BOOK though pages are not numbered.”

Axioms such as the preceding are often invaluable in Biblical studies. Note, for example, through following this axiom, the harlot in Revelation 17-19a can be clearly identified through this one means alone, though there are other means. The Beast [“the prince,” “the desolator” from Daniel 9:26-27] is seen throughout Revelation 17-19a, but unless the “harlot” [seen throughout as well] is seen as Israel, then Israel does not appear in this passage, and Israel’s Messiah appears only indirectly, in a future respect [Revelation 17:14].)

And, in Daniel’s Seventy-Week prophecy, this man, the desolator, appears with both Israel and Israel’s Messiah, with Israel seen as the one having become desolate in Old Testament history and having been left desolate at Christ’s first coming.

This is the man seen in the prophecy and related Scripture as the one to whom Satan will give “his power, his seat [‘his throne’], and great authority” (Revelation 13:2b).

And this man will use that position and power in an effort to do that stated in Psalm chapter eighty-three, where his end-time, ten-nation confederacy (Psalm 83:6-8) is foreshadowed, consulting together, “with one consent” (Psalm 83:3, 5), saying:

“Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance” (Psalm 83:4).

But, as stated so many places in Scripture:

“…he shall come to his end, and none shall help him” (Daniel 11:45b; cf. Psalm 83:9-18; Daniel 2:40-45; 7:26)

The Desolate

When Christ left the house of Israel desolate in Matthew 23:38 — a desolation which would include the people, Jerusalem (including the Temple Mount), and the land of Israel — as previously stated, desolation did not come into existence at that point in time. Rather, desolation had existed for centuries (cf. Isaiah 51:3; Jeremiah 33:10; Lamentations 1:4, 13, 16; 3:11; Ezekiel 36:3, 34-36; Joel 1:17) And Christ simply left an already desolated house to continue in its existing state, to continue until a particular, revealed time:

“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” (Matthew 23:39).

The preceding verse takes one to the end of the Tribulation, at the time of Christ’s return. The house will remain desolate until then, which, again, includes not only the Jewish people (both in and out of the land), but their capital city (Jerusalem) and all of the land in the Abrahamic Covenant.

With that in mind, note again the manner in which the KJV is translated at the end of the Seventy-Week prophecy — “…and that determined shall be poured upon the desolate” (which, textually, in the KJV translation, would refer to “Israel”). That has previously been corrected to textually refer to “the prince,” “the desolator” — “…and that determined shall be poured upon the desolator.”

Actually, from the structure of the Hebrew text, either translation is acceptable. A corrected translation has been used to correspond with a continued subject of the text. But, since “desolation” is involved with both Antichrist (the desolator) and Israel (the desolate), there is sufficient resonance in the overall text to see a reference to Israel in this statement as well.

This same thing can be seen a number of times in Scripture where both Christ and Israel are in view. The text would always be more about one than the other, but sufficient resonance from the text would exist for both to be seen.

Note several cases in point.

Isaiah 52, introducing Isaiah 53, is about both Christ and Israel. Then chapter 53 is mainly about the sufferings of Israel’s Messiah, but sufficient resonance exists, viewing both chapters together, to see statements in chapter 53 relating to Israel’s sufferings as well.

The Book of Jonah would be another case in point. The book is mainly about Israel, relating the complete story of Israel as seen in Jonah’s experiences. But Christ used a section of this book relative to Himself (Matthew 12:38-40).

Or note Matthew 2:15, a quotation from Hosea 11:1. The quotation is about Israel under Moses, but it is used of Christ 1,500 years later.

The word translated “desolate” (Hebrews, shames) appears three times in Daniel’s Seventy-Week prophecy (once in Daniel 9:26 [plural] and twice in Daniel 9:27 [singular]). Both “the prince” and “Israel” are in view throughout, with the use of “desolate” or “desolations” either directly or indirectly referring to both — the desolator, and a desolated house.

“That determined” is going to be “poured upon the desolator” (the correct textual rendering of the prophecy’s ending statement).

But, as previously shown, there is sufficient resonance in the prophecy to see this ending statement referring to Israel as well.

God is going to use the desolator to bring about “that determined” to be “poured upon the desolate” (the house which Christ left desolate).

God, in this manner, is going to uproot His people from their land, drive them back out among the nations, and sift the whole house of Israel by means of the desolator, a sifting of such a nature that ultimately, after millenniums, Israel’s repentance will be forthcoming.

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Word Document: The Desolator, the Desolate by Arlen Chitwood.docx which is SAFE to open and print.

Pamphlet form: The Desolator, the Desolate, Antichrist and Israel during the Tribulation, By Arlen L. Chitwood.pdf which is SAFE to open and print. Designed for printing on letter size paper, both front and back; then folded into pocket size fit.

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A Study about Israel, with a Particular Emphasis on the Woman and the Beast in Revelation.

The Time of Jacob’s Trouble BOOK

By Arlen L. Chitwood of Lamp Broadcast

Cover TJT

Foreword TJT

Ch. 1 The Final Seven Years

Ch. 2 The End of Israel’s Harlotry

Ch. 3 The End of Gentile World Power

COVER

The identity of both the political power and the harlot in Revelation 17:1-19:6 is, more often than not, associated with “Rome” --- viewing matters as “a revived Roman Empire” forming the political power, and “the Roman Catholic Church” forming a religious power within the political. However, neither identity-view is correct.

The Church has never departed from ideology coming out of the Reformation concerning the interpretation of this part of the book of Revelation. Almost five hundred years ago the Reformers generally saw everything as “Roman” in these three chapters — a Roman political power and a Roman Catholic religious power, often viewing the Pope as the Antichrist.

And, aside from viewing the Papacy in this manner (though some Christians still do today), this whole interpretative ideology has remained essentially unchanged since the time of the Reformation.

Suffice it to say, ideology associating either the political power or the harlot with “Rome” was wrong at the time of the Reformation, and it remains just as wrong today. In short, that part of Christendom following either or both parts of this interpretation has been wrong for almost five hundred years concerning that which is taught in these three chapters in the book of Revelation.

The book of Revelation, as any other part of Scripture, must be understood and interpreted in the light of Scripture. Material in this book must be understood and interpreted contextually, and the entire book rests upon that which is previously revealed in the Old Testament.

Seeking to identify the political power as a revived Roman Empire has absolutely no basis in Scripture. The book of Daniel is usually referenced, but this book identifies this final form of Gentile world power as other than Roman.

And seeking to associate the harlot with the Church of Rome, as well, has absolutely no basis in these three chapters, or elsewhere in the book, or in other Scripture. In fact, the book of Revelation clearly identifies the harlot, and this identification is completely in line with and rests upon that which is previously revealed in the Old Testament.

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FOREWORD

The Old Testament presents the complete history of Israel, from the nation’s call through Abraham (Genesis 12:1-3) to that future day when the Jewish people will be brought into a full realization of their calling (Isaiah 53:1ff; 54:1ff). But by and through the course of this revealed history, because of continual disobedience extending over centuries of time, God eventually uprooted the Jewish people from their land and drove them out among the Gentile nations. And God’s purpose for dealing with His people after this fashion was to effect repentance by and through Gentile persecution, resulting in both the nation of Israel and the Gentile nations ultimately realizing that which is stated in Genesis12:3:

. . . in you [Abraham and his seed through Isaac and Jacob] all the families of the earth [individuals comprising all the surrounding Gentile nations (cf. Genesis 18:18)] shall be blessed.

Revelation 6-19 have to do with the final seven years of God’s dealings with a disobedient people that are scattered among the nations in the preceding respect. These chapters provide numerous details concerning a sequence of events surrounding Israel and the nations during and at the end of the final seven years of the 6,000 years comprising Man’s Day (during and at the end of Daniel’s unfulfilled Seventieth Week), anticipating the 1,000-year Lord’s Day to follow.

Gentile persecution will reach an apex during these final seven years under the reign of the one to whom Satan will give “his power, his throne, and great authority” (Revelation 13:2); and Israel in that coming day, left with no place to turn other than to the God of their fathers, will be brought to the place of repentance, with Gentile world power destroyed at the end of this time.

This climax seen in the book of Revelation is the identical climax seen in the Old Testament account, previously revealed through “Moses and all the Prophets” (cf. Luke 24:25-27). The structure of the latter must be the same as the structure of the former. Later revelation must be completely in line with and rest upon former revelation.

Thus, the book of Revelation couldn’t possibly be structured after any fashion other than that which is previously seen in the Old Testament. The only logical and possible way one could expect Revelation 6-19 to end, preceding events seen in Revelation 20 (events as they pertain to the 1,000-year Messianic Era), would be the same way matters surrounding Israel and the nations are brought to a conclusion in the Old Testament, preceding the same events seen in Revelation 20 — Israel’s harlotry being done away with, Gentile world power destroyed, and the Messianic Era then ushered in.

Bringing all of these things to light and reaching this climax, chapters six through sixteen form foundational material and they build into the climax seen beginning in chapter seventeen.

Then, beginning with chapter seventeen and continuing through the first part of chapter nineteen, Israel is brought to the place where the nation is no longer involved in harlotry, followed by cleansing; and the latter part of chapter nineteen continues with the subsequent destruction of Gentile world power, followed by the long-awaited Messianic Era in the first part of chapter twenty.

The book of Revelation, in the preceding respect, is simply a detailed reiteration of numerous events in the Old Testament that bear on the subject. The book consists simply of closing and final commentary on that which is previously opened up and revealed in the Old Testament.

Interpretation in the book of Revelation must come from Scripture itself. Scripture must be compared with Scripture, under the leadership of the indwelling Spirit (1 Corinthians 2:9-13). One must begin with that which is revealed elsewhere in the book of Revelation and then move back into other New Testament as well as Old Testament Scriptures. There is no other way to come into a proper understanding of this book or any other book in Scripture.

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Chapter One

The Final Seven Years

Then one of the seven angels who had the seven bowls came and talked with me, saying to me, “Come, I will show you the judgment of the great harlot who sits on many waters,

with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication.”

So he carried me away in the Spirit into the wilderness. And I saw a woman sitting on a scarlet beast which was full of names of blasphemy, having seven heads and ten horns.

The woman was arrayed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the filthiness of her fornication.

And on her forehead a name was written: MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH. (Revelation 17:1-5)

Beginning with Revelation chapter six and continuing through chapter nineteen, Scripture reveals events that will occur during and immediately following the coming seven-year Tribulation, “the time of Jacob’s trouble” (Jeremiah 30:7). This will be the time when the final seven years of Daniel’s Seventy-Week prophecy will be fulfilled (Daniel 9:24-27), completing a prophecy that began to be fulfilled about 2,450 years ago but was interrupted seven years short of completion almost 2,000 years ago, at the time of Christ’s crucifixion.

In this respect, the Tribulation period comprises the fulfillment of the last seven years of the previous dispensation (the Jewish dispensation), completing Man’s Day and bringing it to a close.

Israel and the Nations

Events occurring during these final seven years will revolve around Israel and the nations, with Israel occupying center-stage. This will be the prophesied time of the manifestation of God’s wrath upon the earth-dwellers at the end of Man’s Day. And the Jewish people during this time — scattered among the nations and the central focus of God’s wrath, because of their past actions (resulting in and centering on harlotry) — will be brought into such dire straits that they will be left with only one means of deliverance. In that day, they will turn to and call upon the God of their fathers, exactly as seen in the type in the book of Exodus, preceding their deliverance under Moses (Exodus 1:8-3:10).

God will use the judgments of the Tribulation (Revelation 6-19a) — judgments that will reach a severity unparalleled in man’s history (cf. Matthew 24:21-22) — to bring Israel to the place of repentance. Then, following Christ’s return and Israel’s national conversion and restoration to the land (Ezekiel 36:24ff; 37:1ff), Gentile world power will be destroyed (Revelation 19 b), with Israel subsequently occupying the position for which the nation was brought into existence (Revelation 20 a).

1) The Seven-Sealed Scroll

All of the judgments during the Tribulation and immediately following at the time of Christ’s return are seen occurring within the scope of that which is contained in the seven-sealed scroll. That’s why a search was made in Revelation 5
for an individual worthy to break the seals of the scroll alone, with nothing stated in this chapter about the subsequently revealed judgments under the seven trumpets and seven bowls (seen in Revelation 8-11 and Revelation 15-16). The reason for this is evident from revelation provided later in the book.

The seven trumpet judgments lie within the seventh seal and are revealed first when this final seal is broken; then the seven bowls of wrath, also lying within the seventh seal, are revealed when the seventh trumpet sounds (Revelation 8:1-2; 11:15; 15:1ff). Thus, all judgments not seen within the breaking of the first six seals are seen in the trumpet judgments and bowls of wrath when the seventh seal is broken, making all of the judgments seen within the seals, trumpets, and bowls lie within the scope of the seven-sealed scroll.

The seven trumpet judgments and the seven bowls of wrath parallel one another. They have to do with the same judgments — the first trumpet with the first bowl, the second trumpet with the second bowl, etc. The latter (the bowls of wrath) simply form commentary, further descriptions, of the former (the trumpet judgments). This is why a terminus can be seen when both the seventh trumpet sounds (Revelation 10:7; 11:15) and the seventh bowl is poured out (Revelation 16:17). It is the same terminus, described in two different ways.

Thus, once the seventh seal is broken, the door is then open for all of the remaining judgments to occur.

2) Structure of Revelation 6-19

Also, note something about the layout of the book, beginning in chapter six and continuing through chapter nineteen. That which is seen in these chapters forms a chronology of events, but this chronology is interrupted numerous times throughout the book in order that additional, explanatory data can be supplied. And this explanatory data, forming commentary material, drops back and covers events that occur during the same time already covered by the preceding material.

This form of revelation is something that is seen throughout Scripture. A complete, chronological sequence of events is given. Then Scripture drops back and provides additional, explanatory data, again covering events during the same time-period that is already covered.

To illustrate, note Revelation chapter twelve in this respect. Revelation 12:1-6 cover the complete sequence of events. Then the remaining verses in the chapter drop back and form commentary for the sequence of events already covered in the first six verses.

All of that which is seen beginning in Revelation 6 and continuing through Revelation 19 is laid out in this manner. For example, the breaking of the first six seals in chapter six covers events occurring during the same time as events seen in Revelation 7. Then chapter seven, dropping back in time, provides commentary material as it relates to Israel and the nations during the time when these six seals in Revelation 6 were being broken, with different ensuing events that are seen when each of the seals was broken.

And, by dropping back in time like this, chapter seven begins setting the stage for the impartation of different types of commentary material surrounding Israel and the nations, with earlier material forming a foundation for later material. In this particular instance, 144,000 Jews, removed from the nation, are introduced; and later revelation surrounding the 144,000 in the book (Revelation 11; 12; 14) builds on the former.

Again, the preceding type of structure is seen throughout the book. And understanding how this book is structured cannot be overemphasized. It is not possible to properly understand the sequence of events depicted in Revelation 6:1-19:21 unless this structure of the book is recognized.

3) Those in View

Then bear in mind that Israel and the nations are in view — Israel first, then the nations (cf. Jeremiah 25:15-18; Ezekiel 5:5). And though Israel will be the primary focus of God’s wrath during the time beginning in Revelation chapter six, judgment will befall the Gentile nations as well. Not only will the Jewish people find themselves scattered among the nations at this time but they will also be the object of an increasing anti-Semitism treatment at the hands of these nations, resulting in God acting accordingly (cf. Genesis 12:3; Zechariah 1:14-15).

(Note that the Jewish people will be experiencing God’s wrath and Satan’s wrath at the same time during the Tribulation.

God’s wrath will be designed to bring the Jewish people to the place of repentance, with a view to the nation fulfilling her calling during the ensuing Messianic Era.

Satan’s wrath will be designed to destroy the Jewish people, allowing him to remain on the throne, preventing the Messianic Era from ever being brought to pass.

By and through circumstances surrounding both God’s wrath and Satan’s wrath manifested toward the Jewish people, God, in His sovereign control of all things, will use Satan’s wrath to bring about that which His own wrath will be manifested to accomplish — the repentance of the Jewish people. The man of sin, to whom Satan will give his power, throne, and great authority, will actually be raised up and placed in power by God [Daniel 4:17, 25, 32] to accomplish this purpose [cf. Exodus 9:15-16; Revelation 17:16-17].)

Overview of Chapters Covering the Tribulation (Revelation 6-19)

(The remainder of this first chapter will present a succinct overview of that part of the book of Revelation covering events during the Tribulation, leading into Christ’s return following the Tribulation [Revelation 6-19]. For a far more detailed exposition of this part of the book of Revelation [or the book as a whole], see the author’s book, in this site, The Time of the End BOOK.)

Chapter Six: The first six seals are broken in this chapter, depicting judgments extending throughout the Tribulation. The breaking of the first four seals (Revelation 6:1-8) — depicting four horsemen riding forth, with ensuing events — actually cover, in skeletal form, events and judgments occurring throughout and immediately following the Tribulation, with the remainder of the book through chapter nineteen simply forming commentary to provide all the sinews, flesh, and skin to clothe the skeletal form seen in these opening eight verses (cf. Ezekiel 37:1-14).

The preceding, near the close of Scripture (near the close of Man’s Day), is set forth in exactly the same manner that is seen in the way Scripture opens and continues at the beginning, in the book of Genesis (at the beginning of Man’s Day).

Scripture opens with a skeletal framework — the first thirty-four verses, Genesis 1:1-2:3 — covering time that is seen in all that follows. The remainder of Scripture, beginning in Genesis 2:4, simply forms commentary to provide all the sinews, flesh, and skin to fully clothe the skeletal framework set forth at the beginning.

Then Scripture closes in the same manner, beginning in Revelation chapter six. As a skeletal framework is set forth at the beginning of Scripture, so it is at the end of Scripture. God began His written Word in a particular way in the book of Genesis, and He closes His written Word in the same way in the book of Revelation.

Chapter Seven: One hundred and forty-four thousand Jews are sealed in this chapter, twelve thousand from each of the twelve tribes — an introduction to God’s evangels of the Tribulation, who will proclaim the message that is seen in Matthew 24:14 — with the evident results of their ministry, which are seen in the latter part of the chapter.

This chapter provides commentary material on particular events that occur during the time that are covered by the breaking of the first six seals in the previous chapter, which would cover the time during all of the Tribulation. It is evident from subsequent revelation that the 144,000 in this chapter are saved and set apart during the first three and one-half years of the Tribulation, with their ministry occurring during the last three and one-half years.

Thus, Revelation 6 (the breaking of the first six seals) covers events during the entire seven years of the Tribulation from one perspective. Then, Revelation 7 (the bringing into existence the 144,000 Jewish evangels and the results of their ministry) covers events during the entire seven years of the Tribulation from another perspective.

Chapters Eight, Nine: After the seventh seal is broken, beginning Revelation 8, the first six trumpets are blown, depicting judgments occurring following Christ’s return at the end of the Tribulation. Note again that the previous breaking of the first six seals, actually the first four, carry matters to this same time — to the time of Christ’s return and judgments connected with His return, as seen through events depicted when the sixth seal was broken.

(As previously explained and dealt with in different places in this chapter, the book of Revelation, rather than being written in a strict chronological order, is structured like the rest of Scripture. A complete panorama of events is often given, followed by commentary. Scripture begins this way in the book of Genesis, and it ends this way in the book of Revelation.

In the preceding respect, Christ’s return at the end of the Tribulation is seen in three different places in that section of the book covering the Tribulation and the time immediately beyond [chapters 6-19]. It is seen in chapter six [Revelation 6:14-17], in chapter fourteen [Revelation 14:14-20], and in chapter nineteen [Revelation 19:11-21].

For additional information on the preceding, refer to the author’s book, in this site, The Time of the End BOOK, Chapter 15, “The Great Seismos.”)

And, as previously seen, the seven bowls of wrath (Revelation 15; 16) parallel the seven trumpet judgments. In this respect, of necessity, the bowls of wrath are revealed when the seventh seal is broken as well. They are not seen before this time, and all of the judgments lie within the scope of the seven seals of the scroll.

Chapter Ten: An announcement is made concerning the blowing of the seventh trumpet, which is seen resulting in an end to all of the judgments connected with the seven-sealed scroll. And, as previously stated, matters can be presented in this manner because the seven bowls of wrath (though presented later in the book, in Revelation 15; 16), parallel the seven trumpet judgments. Both are the same judgments.

A terminus relative to the trumpet (and bowl) judgments is seen in both chapter ten and the latter part of chapter eleven, which takes one to judgments in connection with the destruction of Gentile world power following Christ’s return at the end of the Tribulation.

Chapter ten opens with a mighty angel (the angel with the seventh trumpet) coming down from heaven, with the opened scroll from chapter five in his hand. He places his right foot upon the sea and his left upon the earth, signifying total control, dominion. He then raises his hand to heaven, evidently holding the opened scroll, and “swore by Him who lives forever and ever . . . that there should be delay [KJV: time] no longer” (Revelation 10:1-6).

That is to say, “delay” relative to the matter at hand — the redemption of the inheritance — had been completed. And the opened scroll showed that the seals had all been broken, the judgments had all occurred, the inheritance had been redeemed, and the Messianic Era could now be ushered in.

The preceding is why, in the latter part of chapter eleven, in connection with the sounding of the seventh trumpet, Scripture states:

Then the seventh angel sounded: And there were loud voices in heaven, saying, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ [lit., ‘The kingdom of this world is become that of our Lord, and of His Christ’]; and He shall reign forever and ever.” (Revelation 11:15)

Also, note the “mystery of God” being finished in connection with the sounding of the seventh angel (Revelation 10:7). “Mysteries” in Scripture have to do with truths seen in the Old Testament that are opened up and revealed in the New Testament. The “mystery of God” has to do with the subject of the book of Revelation — the unveiling of Jesus Christ, fully revealing the Son, who is God (Revelation 1:1). And at this point in the book of Revelation, a terminal point in the book, this will have been accomplished.

The “mystery of God” will have been finished; “the Son” will have been fully revealed.

Furthermore, “finished” relative to the mystery of God in Revelation 10:7 is in the perfect tense in the Greek text, showing the matter as finished in past time and existing in that finished state during present time. Nothing more can be added; nor can anything be taken away.

Chapter Eleven: This is the first of a number of chapters (Revelation 11-14; 17-19a) that drop back and cover events occurring, at times, throughout the entire seven years (the same way events in Revelation 7 were seen in relation to events in Revelation 6). And Revelation 11 is one of the chapters that drops back to the beginning of the Tribulation and covers specific events occurring throughout this period. The ministry of the two witnesses occurs in this chapter, along with the city of Jerusalem being trodden under foot by the Gentiles for the last three and one-half years of the Tribulation (cf. Daniel 9:26; Matthew 24:15ff; Luke 21:20-24; 2 Thessalonians 2:3ff; Revelation 11:2-3).

It is evident that the ministry of the two witnesses occurs during the first half of the Tribulation, for several reasons:

1) Their ministry appears to be centered in Israel, particularly in Jerusalem. Jerusalem though will be destroyed in the middle of the Tribulation, with the Jews in Jerusalem and the land of Israel either being killed, escaping to a place of safety specially prepared by God for them, or being sold as slaves throughout the Gentile world (cf. Joel 3:6; Zechariah 13:8-9; Matthew 24:21-22; Luke 21:20-24; Revelation 12:13-17). The status of the Jews in Israel, their capital city, and their land during the last half of the Tribulation would result in conditions of a nature rendering it quite unlikely that the ministry of these two witnesses could occur during this time.

2) It seems evident from comparing Revelation 11:13 and Revelation 12:17 that the 144,000 previously introduced in chapter seven will hear the message from the two witnesses (or perhaps from individuals saved as a result of their ministry) during the first half of the Tribulation, resulting in their being saved and set apart during this time.

At the end of their ministry, the two witnesses will be slain; and their “dead bodies” will be allowed to lie, unburied, “in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified [i.e., in Jerusalem]” (Revelation 11:8). Then, “after three-and -a-half days” (apparently marking off a day for each year of their previous ministry), breath will re-enter their bodies, they will stand “on their feet,” great fear will fall upon those seeing them, but they will simply ascend “to heaven in a cloud” (Revelation 11:9-12).

The “cloud” which will receive the two witnesses into the heavens will evidently be the same “cloud” that received Christ into the heavens at the time of His ascension — the Glory of God (cf. Acts 1:9; 1 Timothy 3:16; Revelation 11:12).

This chapter, as previously noted, also records “the voice of the seventh angel,” introduced in the previous chapter (Revelation 10:7; 11:15). And, for evident reasons, the end of the matter is pictured again, pointing this time to the goal toward which everything in the book moves — the kingdom of this world (under Satan and his angels) becoming the kingdom of our Lord and His Christ (under Christ and His co-heirs).

Chapter Twelve: More commentary is provided in this chapter. But one can’t begin at this point in the book. The previously provided commentary material has to be understood first in order to properly understand this chapter. And, in like manner, revelation in this chapter, along with revelation in previous chapters, is necessary in order to properly understand revelation in subsequent chapters. This is simply the manner in which the book has been laid out and structured.

This chapter, as with all of the book and the Bible as a whole, is rich in metaphors. Three metaphors are used to depict individuals or groups of individuals — a woman, a dragon, and a man-child. And all three are identified in the chapter.

Note something that Scripture doesn’t do. It doesn’t provide revelation of this nature (metaphors) and then leave the interpretation to man. Rather, Scripture is its own interpreter, not only when using metaphors but at all times.

The “woman” can only be identified as Israel (from that which is stated about her in the chapter), the “dragon” is identified as Satan (Revelation 12:9), and the ”man child” can only be identified as “the rest of her offspring” (Revelation 12:17) — the 144,000 previously introduced (Revelation 7) and about to be dealt with again (Revelation 14).

Note that the woman gives birth to the man-child very near the middle of the Tribulation. This birth will occur following that time when Satan and his angels have been cast out of their place in heaven, following that time when all seven heads of the beast have been crowned (which shows the timing of this event to be near the middle of the Tribulation), but before Jerusalem is destroyed in the middle of the Tribulation and the Jews then find themselves subjected to the beast’s wrath (Revelation 12:3-4).

(In the preceding respect, the gestation period for childbirth as it relates to the woman and man-child is seen covering at least most of the first half of the Tribulation, paralleling the ministry of the two witnesses. Individuals comprising the man-child will evidently be saved at different times throughout this period, progressively continuing to add to the total until the number is complete — 12,000 from each of the twelve tribes of Israel.

The child, prior to birth, will grow in this manner and ultimately become fully developed near the middle of the Tribulation [all 144,000 finally saved], with the woman then experiencing “birth pangs” and bringing forth the man-child [cf. Matthew 24:8-14; Mark 13:8-10 NASB95].)

Chapter Thirteen: Commentary is provided in this chapter for the beast (and his false prophet), who has already been introduced in the preceding chapter (Revelation 12:3). The “beast” arises out of the sea, referring to the Gentile nations; and the “false prophet” arises out of the earth [or, the land (as opposed to “the sea”)], referring to the land of Israel (Revelation 13:1, 11).

According to Daniel, the beast will arise from within the boundaries of the northern part of the Babylonian kingdom as it was divided following Alexander the Great’s death in 323 B.C. (Daniel 8:8-9). This territory today would cover parts of northern Iraq, Iran, Syria, and Turkey. This man will be a Gentile ruler coming out of this part of the world, and his false prophet will evidently be a Jew coming out of the land of Israel.

Chapter Fourteen: This chapter provides additional commentary material on the 144,000 in order to explain previous revelation. The 144,000, previously seen removed from the earth (Revelation 12:5), are seen in heaven in this chapter (Revelation 14:1ff). Thus, it is evident that they will have to be sent back to the earth to carry out their ministry, which will occur during the last half of the Tribulation (cf. Matthew 24:14; Mark 13:10).

They will be removed from Satan’s jurisdiction either at the time of or shortly after their birth, i.e., shortly after a bringing forth of the full 144,000, the birth of the man-child (Satan will have previously been cast out of heaven and will no longer have access to this realm [Revelation 12:4, 7-10]). Then, at a later time, they will have to be sent back to the earth, allowing them to proclaim the gospel of the kingdom to the Gentiles for the last three and one-half years of the Tribulation.

(This would have its parallel in Christ being taken to Egypt shortly after His birth, removed from Herod’s jurisdiction. Then He was later brought back to the land of Israel to subsequently proclaim the gospel of the kingdom to Israel for three and one-half years.

Or, note that both Paul and John were taken to isolated places [Paul seemingly to Arabia; John to Patmos] and then removed from the earth and taken into heaven to receive instruction or revelation [Paul (2 Corinthians 12:1-7; Galatians 1:17-18); John (Revelation 1:9-10)].)

The 144,000 will form a first fruit of the nation (Revelation 14:4; “first fruit” is singular in the Greek text). Israel was called into existence to be God’s witness to the nations, to carry God’s message to the Gentiles throughout the earth (Isaiah 43:1-10). However, the Jewish people refused. They went the way of Jonah and eventually, because of their disobedience, found themselves in the same place Jonah found himself because of disobedience — “in the sea,” i.e., scattered among the same nations to which they were supposed to have carried God’s message, in the place of death, to be raised on the third day.

The 144,000, who will carry the message of the one true and living God to the Gentiles worldwide during the last half of the Tribulation, will form a first fruit of the nation with respect to the nation’s calling. Then the entire nation will form the main harvest and occupy a position of this nature during the Messianic Era, following the repentance, conversion, and restoration of the Jewish people near and at the end of the Tribulation.

Of particular interest is the statement introducing the identity of the 144,000 in verse four, along with that which is stated in verses six through eight (Revelation 14:4, 6-8).

In the introductory statement, the 144,000 are said to not be “defiled with women” (Revelation 14:4a). That is, the 144,000, though out the nation of Israel, will no longer be seen associated with the nation’s defilement — a defilement shown numerous places in the Old Testament to be harlotry (e.g., Isaiah 1:4-7, 21; Jeremiah 3:1-14; Hosea 2:1-13); and the nation’s harlotry is about to be brought into full view in the book of Revelation.

A first fruit of the nation will have been saved, and cleansing will have occurred (something awaiting the remainder of the nation); and, with this cleansing, they will find themselves referred to as “virgins,” in sharp contrast to the way in which the nation as a whole will still be viewed.

Then there is the mention of good news to be proclaimed worldwide, in connection with judgment (Revelation 14:6-7), which, contextually, would appear to be an allusion to the ministry of the 144,000 (though an angel is seen proclaiming the message, which would be in complete keeping with the way angels appear throughout the book — having a part in announcements, carrying out certain activities, etc.).

This angel though will not be the one actually proclaiming the message. The gospel message has not been committed to angels, but to man. Rather, it appears clear from the context that this angel has been placed in charge of, has the message that the 144,000 will proclaim during the last half of the Tribulation.

And this is immediately followed by attention once again being called to “that great city [or, ‘the great city’]” (the wording in the Greek text is always the same and can be translated either way).

The opening reference to “the great city” in Revelation 11:8, identifying the city as Jerusalem (a name used in Scripture to refer to both a city and the Jewish people [e.g., Lamentations 1:1-9; Matthew 23:37-39]), associates the city with two places, with “Sodom” and “Egypt.” This reference — showing sexual immorality of a very degrading nature (seen in Sodom), occurring in the world where the woman from chapter twelve, Israel, resides (typified by Egypt) — would be setting the stage for that about to be revealed concerning the city, or the Jewish people. Then Revelation 14:8 and Revelation 16:19 provide the necessary additional information to finish setting the stage for that which is about to be revealed (in Revelation 17; 19a), metaphorically associating “that great city” with a city in another geographical location, with Babylon.

(It appears evident that “Babylon” is used as a metaphor when referencing “that great city” in Revelation 14:8 and Revelation 16:19. Note the way similar metaphors are used when “the great city” is introduced in Revelation 11:8 [cf. Isaiah 1:9-10], along with the extensive use of other metaphors in the book. And this will be shown to be the correct way to view matters by and through verses of Scripture dealing with “that great city,” called “Babylon,” in Revelation 17; 18.

That is to say, the context on both sides of Revelation 14:8 and Revelation 16:19 will show, beyond question, that “Babylon” is used in these verses as a metaphor, in exactly the same sense that “Sodom” and “Egypt” are used as metaphors in Revelation 11:8 — referencing two related parts to a particular facet of defilement associated with Jerusalem, i.e., with the Jewish people.)

Then note the sequence of events in the latter part of chapter fourteen, comparing this section of Scripture with the same sequence of events seen in chapters seventeen through nineteen.

The “great city,” previously introduced in chapter eleven and identified as Jerusalem (Revelation 11:8) appears a second time in the book, in chapter fourteen, but is now associated with Babylon and harlotry. And this is accompanied by a reference to the kingdom of the beast (Antichrist) and its destruction at the time of Christ’s return (Revelation 14:8-20).

Exactly the same thing is seen again in chapters seventeen through nineteen. A more detailed exposition of “that great city” is accompanied by a more detailed exposition of the kingdom of the beast (Revelation 17-19a), followed by its destruction (Revelation 19b).

With all this as background material, sufficient detail has been given — based on numerous Old Testament references — for a proper understanding of that which is about to be presented in chapter seventeen through the first part of chapter nineteen (by and though the judgments depicted by the pouring out of the seven bowls precede the revelation in these three chapters). All previous revelation bearing on the subject forms the foundation for that seen in these three chapters, where “that great city” is seen as “BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH” (Revelation 17:5, 18).

(Note Peter’s reference at the end of his first epistle to having written this epistle from “Babylon” [1 Peter 5:13]. Expositors often associate “Babylon” in this verse with Rome; others believe that Peter was referencing the literal city of Babylon. But it is quite unlikely that Peter ever traveled to either city. Peter was the apostle called to conduct his ministry among the Jews [Galatians 2:7], and the center of his ministry in this respect would be Jerusalem.

If Peter was using a metaphor, which appears far more likely than not, comparing Scripture with Scripture would limit the association of this metaphor to only one city — not Rome, but Jerusalem.)

Chapters Fifteen and Sixteen: Chapter fifteen introduces the bowl judgments, and chapter sixteen provides details concerning the pouring out of all seven bowls, which, as previously seen, occur in conjunction with the seven trumpet judgments; and these bowls of wrath, as the corresponding trumpet judgments, bring all of the judgments seen within the scope of the seven-sealed scroll to an end (Revelation 16:17-21).

In Revelation 16:17, the words “It is done” following the pouring out of the seventh bowl, are the translation of a perfect tense in the Greek text, the same tense used for the mystery of God being “finished” when the seventh trumpet was sounded in Revelation 10:7. Both refer to the same time, event, and end — an act showing that all action related to judgments connected with the breaking of the seals on the scroll had been finished (in past time) and existed in that finished state (during present time).

(Throughout Scripture God is seen using numbers to reveal specific truths, with all of Scripture established on a numeric structure — a septenary structure, at the beginning [Genesis 1:1-2:3]. Different numbers carry particular but different meanings. And, in this respect, in Revelation 6-16, there are three sets of sevens comprising all of the judgments seen in the seven-sealed scroll from Revelation 5 — seven seals, seven trumpets, and seven bowls.

“Three” is the number of divine perfection, and “seven” is a complete number, used throughout Scripture as God’s number. Thus, all of these judgments together show divine perfection within God’s complete judgment upon the earth-dwellers during “the time of Jacob’s trouble” — judgments covering time during Daniel’s Seventieth Week, designed not only to redeem the inheritance but to bring Israel to the place of repentance. And this will result in a redeemed nation being restored to her land and placed at the head of the Gentile nations, followed by an end to and destruction of Gentile world power.

Also by and through these judgments being brought to pass, the redemption of the inheritance will result in both the bride becoming the Lamb’s wife and Israel being restored as the wife of Jehovah — both necessary before the Son can reign and before Israel can occupy her God-ordained place as firstborn.)

Chapters Seventeen through Nineteen: These three chapters deal with a woman and a scarlet beast (Revelation 17:3).

The “woman” is associated with Babylon, referred to through the use of the word “mystery” (Revelation 17:5, 7), called “THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH” (Revelation 17:5), and was previously introduced through different means in chapters eleven, twelve, fourteen, and sixteen.

And the “beast” (also referred to by the use of the word “mystery” [Revelation 17:7]) is associated with “the seven heads” and “the ten horns,” and was previously introduced different ways in chapters twelve through sixteen. The “beast” is then identified in verses eight through fourteen, and the “woman” is identified in verses fifteen through eighteen.

The two subsequent chapters in this book (Chapters 2, 3) deal with material in Revelation chapters seventeen through nineteen. Chapter 2 deals with Israel’s harlotry being brought to an apex in the kingdom of the beast, followed by an end to this harlotry. And Chapter 3 deals with the kingdom of the beast, the final form of the kingdom of Babylon, being brought to its end.

(A “mystery [Greek: musterion, meaning, ‘a hidden thing,’ ‘a secret’]” in the New Testament is usually defined as something previously hidden but now revealed [cf. Romans 16:25; Ephesians 3:4-5]. This definition though should not be thought of along the lines of something not found in previous revelation, for there is nothing in the New Testament that does not have its roots somewhere in the Old Testament. Rather, a “mystery,” in reality, pertains to something previously made known [e.g., seen in the types] but not opened up [or fully opened up] to one’s understanding until a later point in time.

The revealing of a mystery requires divine action [e.g., Christ, in time past, opened His disciples’ understanding by explaining previously revealed revelation surrounding mysteries (cf. Matthew 13:10-11; Ephesians 3:2-3); and the indwelling Spirit, today, leads individuals “into all truth” surrounding mysteries (cf. John 16:13-15; 1 Corinthians 13:2)]. That is, the Spirit takes something in the Scriptures that cannot be understood [or fully understood] in and of itself and, through divine leadership [using additional revelation that casts light on the earlier revelation (comparing Scripture with Scripture under the leadership of the indwelling Spirit)], opens the matter to an individual’s understanding.)

“These are ‘mysteries’ [a reference to ‘the mysteries of the kingdom of the heavens’ in Matthew 13] because men by nature and by their own abilities are unable to discover and to know them. It must ‘be given’ to a man ‘to know’ them. This divine giving is done by means of revelation. . . ” ~R. C. H. Lenski

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Chapter Two

The End of Israel’s Harlotry

I saw the woman, drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I marveled with great amazement [with great wonder] . . .

And the woman whom you saw is that great city which reigns over the kings of the earth. (Revelation 17:6, 18)

The “woman” is mentioned first in the introductory material (Revelation 17:1-7), but the order is reversed in the identification (Revelation 17:8-18). The “beast” is identified first, and the woman is then identified. And, as the identity of the beast is contingent on previous revelation, so it is with the identity of the woman.

One must reference that which has already been revealed (which would include not only the preceding chapters in the book of Revelation but revelation preceding this book as well, particularly that which is seen in the Old Testament). And, interpreting chapters seventeen through the first part of nineteen in this manner (which is the only biblical way to properly interpret them), both the woman and the beast can be easily identified, leaving no question concerning the proper identity of either one.

The Woman and the Beast

The “beast” is identified as the ruler of a ten-kingdom federation of nations during the Tribulation (Revelation 17:12). The reference to his being the eighth but of the seven (Revelation 17:8-11) is apparently a reference to this man coming into power as the seventh head, receiving the deadly wound by the sword, and then being healed (previously stated in Revelation 13:3, 14) — becoming the eighth in this manner, but still of the seven.

In verse nine, the “seven heads” are said to be seven mountains. And, in Scripture, a “mountain” is often used in a metaphorical sense referring to a kingdom (e.g., Isaiah 2:1-4; Daniel 2:34-35, 44-45; Matthew 17:1ff), which is what verse ten goes on to say.

These “seven mountains,” used in a metaphorical sense, in this particular instance refer to the kings themselves — seven kings of a kingdom (or kingdoms). Revelation 17:9 should literally read, “And they [the seven mountains previously mentioned] are seven kings . . . .” These verses form an ultimate description of the kingdom of the beast (after the seventh king, the beast, comes into power), “on which the woman sits [or, ‘where the woman resides’].”

The thought of the woman residing within the kingdom of the beast is identical to and in complete keeping with the woman residing in the midst of the nations in verses one and fifteen. Residing in the midst of one would really be part and parcel to residing in the midst of the other, for the kingdom of the beast in that coming day will encompass all nations (cf. Revelation 17:1, 7, 9, 15).

The “woman” is then identified. And, in the light of the way that the woman is depicted in relation to both the nations and the kingdom of the beast (residing in their midst), the thought in verse seven of the beast carrying the woman must, contextually, be understood in a similar sense — the beast bearing the woman in the sense of the woman being identified with the beast (cf. John 19:15; note the way that this same word in the Greek text is used in Luke 14:27 and John 16:12 [translated, “bear”]).

The identity of the woman is given following a sequence of event that brings the reader to at least the middle of the Tribulation, when the beast has come into power as world ruler (all seven heads crowned [cf. Revelation 12:3; 17:7]) and turns on the woman in all his fury, seeking to destroy her from off the face of the earth (Revelation 17:16; cf. Revelation 12:13-16).

This man will be seated on Satan’s throne, exhibiting power and authority given to him by Satan (Revelation 13:2). And God, at this time, will allow that which is depicted in Revelation chapters twelve, thirteen, and seventeen through the first part of nineteen to occur in order to bring about the destruction of the harlot (not the destruction of the woman, as this man will attempt, but the doing away with the woman’s harlotry [Revelation 12:13-17; 17:16-17; cf. Matthew 24:15ff; Luke 21:20ff]).

That is to say, God will use the most corrupt form of Gentile world power that this world has ever known or ever will know to ultimately bring to pass His plans and purposes regarding the woman.

Then, in Revelation 17:18, the woman is identified beyond question, by and through two different means:

And the woman whom you saw is that great city which reigns over the kings of the earth.

The woman is first said to be “that great city.”

And comparing Scripture with Scripture, allowing Scripture to interpret itself, the identity of “that great city” has to be understood in the light of the way in which it has already been given in the book. As previously stated, it appears evident and can be shown both textually and contextually that “Babylon” is used as a metaphor in both Revelation 14:8 and Revelation 16:19 when referencing “that great city,” which had previously been associated with two similar metaphors (“Sodom” and “Egypt”) and identified as Jerusalem (e.g., note in Revelation 16:19 the distinction that Scripture makes between “great Babylon” and “the cities of the nations” [cf. Numbers 23:9]).

In this respect, solely from a contextual standpoint, the reference to “that great city” in Revelation 17:18 can be understood only one way — as a reference to Jerusalem, to the Jewish people (cf. Matthew 23:37), previously identified with “Sodom,” “Egypt,” and “Babylon.”

But this verse doesn’t stop with the identification of the woman with “that great city.” Rather, the verse goes on to provide a second means of identification, pinning matters of identification down beyond any possible question. The verse continues by adding the words, “which reigns over the kings of the earth.” A better translation of these words would be, “the one having kingly authority over the kings of the earth” (ref. Wuest’s Expanded Translation — “which possesses [imperial] power over . . . .”), limiting matters in the light of Exodus 4:22-23 to Israel/to Jerusalem alone.

And, with this addition, Scripture in this verse has, so to speak, validated the identity of the woman in the mouth of two witnesses — something required within the Mosaic Economy (cf. Numbers 35:30; Deuteronomy 19:15).

(Regarding Israel in possession of regal authority over the Gentile nations, note that which Moses was instructed to make known to the Egyptian Pharaoh when God sent him to deliver the Israelites [make known to an Assyrian ruling Egypt, typifying the coming Assyrian who will rule the world (cf. Isaiah 52:4; Micah 5:5)]. Moses was instructed to say to Pharaoh:

Thus says the LORD: “Israel is My son, My firstborn. . . . .” [Exodus 4:22-23]

“Sonship” implies rulership. Only sons can rule in God’s kingdom [past, present, or future], and in the human realm, only firstborn sons can rule [only firstborn sons find themselves in a position to exercise the rights of primogeniture within a family, with regality being one of these rights]. In short, Moses, announcing to Pharaoh that Israel was God’s son, even His firstborn, was an announcement to Pharaoh that God recognized Israel in the regal capacity among nations implied by sonship, not Egypt.

And this recognition was made known while Israel was still in Egypt. Israel, following the observance of the Passover and the festival of Unleavened Bread in Exodus 12; 13, was to be led out of Egypt under Moses. Then, following certain events occurring while enroute to Kadesh-Barnea, Israel was to enter into and occupy the land previously covenanted to Abraham, Isaac, and Jacob; and once the Jewish people had become established in this land, they were to rule the nations as God’s firstborn son, within a theocracy.)

Again, note the latter part of Revelation 17:18. There is only one nation on the face of the earth that this can be referencing — the nation that is not to be “reckoning itself among the nations” [Numbers 23:9]. Only one nation on the face of the earth possesses a position of regal authority over the kings of the earth [over all the Gentile nations]. This nation was identified in Exodus 4:22-23, immediately prior to Moses leading the Israelites out of Egypt; and this nation is identified in Revelation 17:18, in exactly the same fashion [previously introduced after this fashion in Revelation 12:1], immediately prior to Jesus leading the Israelites out from a worldwide dispersion yet future.

Dating from Moses’ day, Israel has never lost the nation’s standing as God’s firstborn son. Israel has been God’s firstborn son since the announcement was made in Exodus 4:22-23, remains God’s firstborn son today [though a disobedient son, scattered among the nations], and will one day exercise the rights of the firstborn [following repentance].

This is why, for the past 3,500 years, since the time this announcement was made, the one who has held the scepter since prior to the creation of Adam [Satan] has done everything within his power to destroy Israel.

(Also, note that Israel is spoken of in both masculine and feminine respects in Scripture — as a son, and as a woman [cf. Hosea 2:2; 11:1], with both having regal implications. Only sons can rule, and man cannot rule alone. A man must rule in conjunction with a woman, or a woman in conjunction with a man — the man as king and the woman as consort queen. This is a principle established in the opening chapter of Genesis, which can never change [Genesis 1:26-28].

And exactly the same thing, for exactly the same reasons, is seen relative to the bride of Christ. The one who will rule as consort queen with the Son is spoken of in Scripture in both masculine and feminine respects, with both having regal implications [cf. Romans 8:14-15, 19; Galatians 4:5; Ephesians 5:23-32; Hebrews 12:23; Revelation 19:7-10].)

Explaining the identity of the “woman” as synonymous with a city (“And the woman whom you saw is that great city . . ” [Revelation 17:18a]) has caused problems for some within our Western way of thinking. But note that the same thing is done in Revelation 21:9-10 [9b] relative to Christ’s bride and the New Jerusalem (“. . Come, I will show you the bride, the Lamb’s wife. And he carried me away in the Spirit . . and showed me the great city, the holy Jerusalem .”).

That is, in these sections of Scripture (Revelation 17:18; 21:9-10 [18a]), “Israel,” the wife of Jehovah, is identified with and spoken of synonymously with the earthly Jerusalem; and “the bride of Christ” is identified with and spoken of synonymously with the heavenly Jerusalem.

Thus, in the preceding respect, in Revelation chapters eleven through eighteen, the name “Jerusalem” is used more than one way. It is used referring to a literal city (Revelation 11:2, 8), and it is also used referring to the Jewish people (e.g., “the woman,” “the great whore,” and “the mother of harlots” in Revelation 17; 18), referencing the central place in the nation’s own land (Revelation 17:1, 5, 18; 18:10, 16ff; cf. Jeremiah 44:13; Lamentations 1:7-8, 17; Matthew 23:37).

Further, if Scripture is compared with Scripture, Jerusalem alone — referring to the Jewish people — is guilty of the blood of the prophets and of all slain upon the earth (Matthew 23:34-37), which is said of the harlot in Revelation 18:24. The Jewish people alone carry this guilt. It is not possible for any other city, nation, or segment of society to be looked upon in this manner. This fact is clearly stated in Luke 13:33b:

. . . it cannot be [lit., ‘…it is not possible’] that a prophet should perish outside of Jerusalem.

And it is clear from the subsequent verse that “Jerusalem” is used in verse thirty-three referring to the entire nation — the Jewish people — exactly as it is used in Revelation 17:18.

O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! (Luke 13:34a)

Thus, according to Scripture, Israel alone can be considered guilty of blood in this respect. And in keeping with this thought, Christ died in the capital of Jewry at the hands of the Jews (Matthew 16:21; Acts 2:23, 36; Revelation 11:8); and the apostle Paul, as well, was prepared to die at Jerusalem at the hands of the Jews (Acts 21:11-13).

Then, as previously seen, the woman in chapters seventeen and eighteen is also identified as “. . . that great city which reigns over the kings of the earth.” (Revelation 17:18b). This identifying statement reflects back upon and draws from a similar statement about the woman earlier in the book:

Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a garland [KJV: crown] of twelve stars.” (Revelation 12:1)

“Twelve” is the number of governmental perfection. The “sun” and “moon” (along with “stars”) are used in a metaphorical manner in the book of Revelation to describe governmental powers (from a greater [the sun] to lesser powers [the moon, stars; e.g., Revelation 6:12; 8:12]); and the matter, as seen in Revelation 12:1, draws from Joseph’s dreams in Genesis chapter thirty-seven (Genesis 37:5-11, 19).

This verse from chapter twelve, seen in its complete fullness, as previously and succinctly described, forms part of the contextual foundational material in the book upon which the identity of the woman in Revelation 17:18 rests.

The word used for “garland” [KJV: crown] in the Greek text of Revelation 12:1 is stephanos, not diadema, indicating that the woman, though possessing regal power and authority, was not exercising that power and authority at the time seen in the text (which is a time yet future, near the middle of the Tribulation). An individual presently exercising regal power and authority would wear a crown depicted by the word diadema, not a crown depicted by the word stephanos. This is seen two verses later (Revelation 12:3), where the Greek word diadema is used — showing an exercise of regal power and authority in the kingdom of Antichrist by the one to whom Satan will one day give “his power, his throne, and great authority” (Revelation 13:2b).

(In a respect, Revelation 12:1; 17:18 forms the latter-day, New Testament parallel to Exodus 4:22, 23. An announcement pertaining to Israel’s status as firstborn was made during Moses’ day to the Assyrian Pharaoh ruling Egypt, and these two verses in the book of Revelation form the announcement concerning Israel’s status as firstborn for the future Assyrian ruling the world during the days of the coming of the Son of Man.

Refer to, in this site, Jerusalem and Babylon, Crowned Rulers — Christ, Christians and Crowned Rulers for additional information on Revelation 12:1; 17:18 and for information on the use of stephanos and diadema in the Greek New Testament.)

Israel’s Harlotry

An Apex, Then an End

Note the buildup in the book of Revelation to that section beginning in chapter seventeen and extending through the opening verses of chapter nineteen. All the way through (from Revelation 6 ff) it has been Israel and the nations, with the government ultimately centered in the kingdom of the beast and Israel residing in the midst of both the government and the nations. Israel must be viewed in this central respect relative to everything occurring, for this is “the time of Jacob’s trouble,” the fulfillment of Daniel’s Seventy-Week prophecy.

Events throughout Revelation chapters six through the opening verses of chapter nineteen must be understood, first and foremost, in the light of God’s dealings with Israel. Everything else is secondary, though somehow connected with God’s dealings with the Jewish people during this time.

This is the grand climax of God’s purpose for having allowed the Assyrians to come down about 722 B.C. and take the northern ten tribes into captivity and the Babylonians to come over about 605 B.C. and take the southern two tribes into captivity. God allowed what is called the Diaspora (the dispersion of His people among the Gentiles) because of continuing Israeli disobedience extending over centuries of time.

When Israel’s cup of iniquity had become full (cf. Genesis 15:16; Numbers 14:22-23), God uprooted and scattered His people in this manner to effect repentance, also taking centuries of time (and continuing today), in order that the Jewish people would ultimately occupy the position for which they were called into existence almost 3,500 years ago.

And this grand climax ends with Israel occupying a very similar position to that which is seen in John 19:15b, immediately preceding Christ’s crucifixion — “. . . We have no king but Caesar!” Israel, viewed as “the great whore” — associated more with “Sodom,” “Egypt,” and “Babylon” than with Jerusalem — will be enmeshed in the kingdom of the beast in a similar respect to that seen among the Jewish people and Rome almost 2,000 years ago.

Note a number of Old Testament references having to do with Israel’s harlotry:

How the faithful city has become a harlot! (Isaiah 1:21a)

. . . you have played the harlot with many lovers . . .You have had a harlot's forehead; You refuse to be ashamed. (Jeremiah 3:1, 3b [1b]; cf. Jeremiah 3:6-14)

Son of man, cause Jerusalem to know her abominations . . . You also played the harlot with the Assyrians . . . Moreover you multiplied your acts of harlotry as far as the land of the trader . . . . (Ezekiel 16:2, 28-29a [28a])

Then the Babylonians came to her, into the bed of love, and they defiled her with their immorality . . . She revealed her harlotry and uncovered her nakedness . . . . (Ezekiel 23:17-18a [17a]; cf. Ezekiel 23:35-37).

Now I will uncover her lewdness in the sight of her lovers, and no one shall deliver her from My hand. (Hosea 2:10; cf. Hosea 2:2ff).

Revelation chapter seventeen through the opening verses of chapter nineteen has to do with Israel’s harlotry seen at its apex and then brought to an end. Israel’s principle lover in that day will be the most corrupt Gentile power this world will have ever known. And Israel, through subsequent persecution at the hands of her lover (a genocidal persecution, which will begin in the middle of the Tribulation when the beast breaks his covenant with Israel), will ultimately be brought to the place of repentance. Then, following repentance, Israel’s harlotry will be done away with (Revelation 18:21-19:3; cf. Isaiah 1:21-26; Hosea 2:13-23).

Though the nation will have paid a heavy price, one beyond comprehension, her harlotry will be a thing of the past. Israel’s sins will have been “as scarlet,” “red like crimson”; but, with these sins having been completely removed — “as far as the east is from the west” — where scarlet and crimson once existed, conditions will then be “as white as snow,” “as wool” (Isaiah 1:18; cf. Isaiah 1:21-26; Psalm 103:12-22). And a cleansed nation in that day will realize the rights of the firstborn, fulfilling the purpose for the nation’s existence (cf. Revelation 17:16-17; 18:8-21; 19:2).

(Note that judgments during the Tribulation — seen particularly in the bowl judgments — will be directed primarily toward Israel [cf. Revelation 16:5-7, 12-16], with Israel scattered among the nations and enmeshed within the kingdom of the beast. Judgments befalling the earth-dwellers will reach their most intense state during the trumpet and bowl judgments, with certain previous judgments undoubtedly continuing when the seven trumpets sound and the seven bowls of wrath are poured out. And it will be during this time that the Jewish people, left without a choice, will turn to and call upon the God of their fathers for deliverance.)

Following Israel’s salvation and cleansing, those comprising the nation in that day, as the 144,000 previously comprised a first fruit of the nation, will then be looked upon in the same manner as the 144,000 — as “virgins.” And the nation, as the 144,000 during the Tribulation, will then, in complete obedience, carry God’s message to the ends of the earth during the Millennium.

The matter is brought to an end at the conclusion of chapter eighteen and the beginning of chapter nineteen (Revelation 18:20-19:3), the festivities surrounding the marriage of the Lamb follow (Revelation 19:7-10), and Christ then returns with His angels to deal with Israel and to destroy Gentile world power (Revelation 19:11ff; cf. Matthew 23:38-39; 24:29-31). Man’s Day will then be over, and the Lord’s Day will begin on earth, with God’s firstborn Sons — Christ, Israel, and the Church (following the adoption) — occupying their proper positions on and over the earth.

(The identifying expression, “that great city [or, ‘the great city’],” appears nine times in chapters eleven through eighteen, pointing to “Jerusalem,” revealing some facet of Israel’s harlotry. These nine references are used in a progressive manner in these chapters and carry the reader from an introduction to Israel’s harlotry [Revelation 11:8], to a time showing Israel’s harlotry at its apex during the closing years of Daniel’s Seventy-Week prophecy [Revelation 17 a], to a time revealing the end of Israel’s harlotry [Revelation 17-19a {17b}].

Thus, “that great city [or, ‘the great city’],” is used nine times in these chapters of the book referring to Jerusalem — the city identified through the way in which the expression is first used in the book. Then, though probably not genuine, this expression can be found a tenth time in the book in the KJV rendering of Revelation 21:10, referring to the New Jerusalem. Note that the book of Revelation refers to both Jerusalem below and Jerusalem above, along with the people associated with each city [the wife of Jehovah (the Jewish people, associated with Jerusalem below), and the bride of Christ (Christians, associated with Jerusalem above)]. However, there is little manuscript support for referring to the New Jerusalem as “that great city” in Revelation 21:10, with more recent English translations [e.g., NASB95, NIV] not including these words.

One thing though bears repeating — something that must be kept in mind — about the destruction of “that great city” seen in Revelation chapters seventeen and eighteen. Though there will be a destruction of the literal city of Jerusalem in the middle of the Tribulation, the destruction of Jerusalem seen in these two chapters of the book is not that destruction. Rather, the destruction seen in these two chapters is the destruction of the harlot, though not the destruction of the Jewish people per se [an impossibility (cf. Jeremiah 31:35-37)]. This is a destruction revealing the end of Israel’s harlotry — the destruction of “the great whore” [i.e., Israel, following the destruction of the harlot, will exist as a nation apart from any association with harlotry].

[The “harlot” is burned with fire (Revelation 17:16; 18:8-9, 18, 21), and the smoke of her burning rises up “forever and ever” (Revelation 19:3). This is simply the way Scripture describes Israel’s harlotry brought to an end, with the results lasting throughout the ensuing endless ages].

Failing to see and understand the way in which the name “Jerusalem” is used in Scripture is where people have gone wrong over the years. They have sought to see a literal city destroyed in these two chapters, failing to not only recognize that Jerusalem is being referenced but also failing to recognize that the Jewish people rather than the literal city are in view. And, again, the fact that these two chapters deal with the Jewish people in this respect is plainly stated in Revelation 17:18 — “And the woman [the harlot, residing among the nations (Revelation 17:1, 15)] whom you saw is that great city…”

The matter couldn’t be stated any plainer than seen in this closing verse of the seventeenth chapter. Beginning with the introductory verse to “the great city” in Revelation 11:8, Revelation 17:18 forms a concluding verse for this complete section. And, relative to identification, this concluding verse spells matters out in no uncertain terms.

Then, as previously shown, this woman is also revealed to be “which reigns over the kings of the earth” [Revelation 17:18b], identifying the woman a second time through another means in this concluding verse [cf. Exodus 4:22-23]. And, relative to identification, this again spells matters out in no uncertain terms.

Then, as also previously shown, this woman is guilty of shedding “the blood of prophets, and of saints, and of all that were slain upon the earth” [Revelation 18:24] — a statement that can pertain to Israel alone [cf. Matthew 23:34-37; Luke 13:33-34], identifying the woman yet again at the end of the succeeding chapter. And, relative to identification, this again spells matters out in no uncertain terms.)

With respect to Revelation chapters seventeen and eighteen as a whole, “the time of Jacob’s trouble” is seen drawing to a close in the book of Revelation in the only natural way that could be expected — with the destruction of the harlot, with an end wrought to Israel’s harlotry in order that God’s purpose for calling the nation into existence might be realized.

There could really be no other way for one to expect chapters six through the first part of nineteen to end. Again, these chapters cover “the time of Jacob’s trouble,” and the end seen in these chapters is the end toward which all previous revelation surrounding Israel’s disobedience and resulting dispersion among the nations moves; and, as previously noted, it moves in this direction and ends at this revealed goal immediately prior to Christ’s return, the destruction of Gentile world power, and the Messianic Era being ushered in (Revelation 19; 20a [19b]).

(Revelation chapter eighteen, concluding matters, dwells somewhat at length on an interchange of worldly wealth between Israel and the Gentile nations [apparently having occurred over centuries of time], resulting from Israel’s harlotry, as the Jewish people found themselves dwelling among and forming forbidden alliances with the nations [Revelation 18:3, 9-16]. The Jewish people, through this means, became rich in worldly goods at the expense of the Gentiles; and the Gentiles in turn, through this same means, became rich in worldly goods at the expense of the Jews. And, to the detriment of both Israel and the nations, great spiritual blessings which were to flow through Israel out to the Gentile nations were withheld.

But all of this interchange of worldly wealth will end with the destruction of the harlot, which will be followed by the destruction of Gentile world power [Revelation 18:17-21; 19:2-3, 11-21]. Then, not only will the wealth of the Gentiles belong to Israel [Isaiah 60:5, 11 (translate “forces,” KJV, as wealth); cf. Genesis 30:25-27, 43; 31:1-3], but true wealth — the blessings that God has reserved for Israel and the nations — will subsequently flow out through Israel to the nations after Israel has been cleansed of her harlotry and occupies her rightful, God-ordained place at the head of the nations.

Refer to Appendix 1, Jerusalem and Babylon, in this site, for additional information pertaining to merchandising by Israel and the Gentile nations during the Tribulation. See particularly “The Visions of Zechariah,” and “Trade, Commerce.”

Also, for additional information on the contents of this chapter as a whole, refer to Chapters 27-29 in the author’s book, in this site, The Time of the End BOOK.)

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Chapter Three

The End of Gentile World Power

Here is the mind which has wisdom: The seven heads are seven mountains on which the woman sits. . .

And the woman whom you saw is that great city which reigns over the kings of the earth. (Revelation 17:9, 18).

Attempts to interpret Revelation chapter seventeen through the opening verses of chapter nineteen usually center on Rome and different variations of what is called “a revived Roman Empire,” drawing from interpretative ideology that has remained essentially unchanged since the Reformation almost five hundred years ago. Within this ideology, “that great city” in Revelation 17:18 is erroneously identified as Rome; and probably more often than not “the woman” dwelling on the seven mountains (Revelation 17:9) is erroneously identified as the Catholic Church headquartered in Rome, a city historically built on seven hills.

A New Beginning

An interpretation of this nature, associating that which is seen in these chapters with Rome, is derived by and through one means alone — by and through reading secular history into biblical prophecy, while, at the same time, ignoring both that which is stated in the text and context of the prophecy. Revelation 17:9 is not dealing with a city built on seven hills. There is no reference whatsoever in this verse to a geographical location of this nature. A corrected rendering from the Greek text, understood in the light of the context, would make this very clear (ref. Chapter 2 in this book).

Nor could that which is stated in verses such as Revelation 18:20, 24; 19:2 be said of the Catholic Church. The Catholic Church could not be charged with “the blood of prophets, and of saints, and all that were slain upon the earth.” That could be and is said of the Jewish people alone.

It is not possible for “a prophet” to “perish outside of Jerusalem [‘apart from Jerusalem,’ i.e., apart from the Jewish people]” (Matthew 23:34-39; Luke 13:33-35). Scripture is very clear on this matter as well.

Israel alone can be looked upon as “The Mother of Harlots,” shedding blood in the previous respect. By and through actions surrounding her disobedience as the wife of Jehovah — forsaking her calling and forming forbidden alliances with the nations, refusing to be a people separate from the nations — Israel ultimately found herself in a position that, in all respects, was diametrically opposed to the position that the nation had been called to occupy (Exodus 19:5-6; Deuteronomy 7:1ff).

Israel ultimately found herself scattered among and in subjection to the very nations that she had been called to rule over and be separate from; Israel ultimately found herself at the tail rather than at the head of the nations; Israel, rather than being the wife of Jehovah within a theocracy, ultimately found herself in a place separated from the theocracy (actually, within Satan’s kingdom, among the nations by and through whom Satan ruled [cf. Daniel 10:13-21]).

In a national respect, the wife of Jehovah found herself having forbidden relationships with the Gentile nations (something that had begun to occur long before the Jewish people were uprooted from their land and dispersed among these nations). And Israel, in this place, ultimately found herself viewed as “The Mother of Harlots and Abominations of the Earth,” as she resided among various Gentile lovers, aligning herself with these nations in a manner completely contrary to God’s revealed will and purpose for the nation (Leviticus 26; Deuteronomy 28; cf. Ezekiel 16:28-39; 23:1-35; Hosea 2:5-13).

(The Catholic Church, at the very most, could be considered no more than a daughter [Revelation 18:7], with the shed blood, in the final analysis, being credited to the mother [though even considering Rome to be a daughter would be an incorrect way to view matters surrounding these two chapters, for, principally, nations are being dealt with (cf. Revelation 17:1-2, 15), not religious organizations].)

Rome is brought into the picture through viewing what is referred to as a revived Roman Empire. And the thought of a revived Roman Empire comes mainly from a misinterpretation of parts of the book of Daniel. The fourth part of Daniel’s image is viewed as Roman (the legs are attributed to Rome in history, and the feet are attributed to Rome yet future, in revived form). However, Daniel identifies all four parts of the image, and the fourth part is identified by Daniel as other than Roman.

Note in the book of Daniel how matters are handled concerning the identification of the third and fourth “great beasts” in Daniel 7; 8 (another picture of that which is seen in the image from Daniel 2). Beginning with the third beast, matters move, without a break, from the kingdom of Babylon under Alexander the Great (and a division of his kingdom among his four generals following his death) into the kingdom of Babylon under the beast. There is no Roman kingdom lying between these two parts of this Babylonian kingdom (depicted by the third and fourth parts of the image seen standing in Babylon in Daniel 2). Rome has no part in this kingdom as it is depicted in Daniel’s prophecy.

Seeing Rome in this image, or among the “four great beasts,” can only be done one way. It can only be done the same way Rome is seen in Revelation chapters seventeen and eighteen — by and through reading secular history into biblical prophecy. And, without a Roman Empire in the book of Daniel, one can’t have a revived Roman Empire in the book of Revelation, for the latter is contingent on the former.

(Nor can the thought of a revived Roman Empire be derived from Daniel 9:26, as many attempt to do, seeking to connect the prophesied destruction of Jerusalem with a destruction by the Romans in 70 A.D. Rather, this text can only refer to a destruction of Jerusalem within the scope of time covered by the prophecy. Events seen in the prophecy cannot occur outside this time-frame [e.g., the reference to Messiah being “cut off” would have had to refer to events at the end of the four hundred and eighty-third year, before God stopped marking time in the prophecy]. And, accordingly, since the destruction of Jerusalem in this prophecy didn’t occur during the first four hundred and eighty-three years, it must be viewed as an event that will occur during the last seven years.

Refer to the subsequent part of this chapter, “Daniel Chapters Two, Seven, and Nine,” for additional information pertaining to Daniel’s great image [Daniel 2], the four great beasts [Daniel 7], and the prince that shall come [Daniel 9].)

An exact wording of the text, the context, and comparing Scripture with Scripture are everything (all the steps) in correct biblical interpretation. One must find out exactly what the text states, then view the text in the light of the context, and then compare Scripture with Scripture. There is no other way to properly study and understand Scripture, for, through this means, Scripture is allowed to interpret itself.

As will be clearly shown in the subsequent part of this chapter, the book of Daniel identifies all four parts of the image; and the fourth part is identified as other than Roman.

And, in like manner, as seen in Chapter 2 of this book, the book of Revelation identifies the harlot, and the harlot is identified as other than Roman as well.

Daniel Chapters Two, Seven, and Nine

The most widely held position among students of the Word concerning Daniel’s “great image” in Daniel 2 (or the “four great beasts” in Daniel 7) views the four parts of the image (or the “four great beasts”) as representing:

1) Babylon
2) Media-Persia
3) Greece
4) Rome

This would be the position set forth in the Scofield Reference Bible footnotes for example, a position followed by most commentators.

1) Daniel Chapters Two and Seven

The only part of the prophecy really in question would be the fourth part of the “great image” (Daniel 2), or the fourth “great beast” (Daniel 7). Daniel identifies the first three beasts (and, correspondingly, the first three parts of the image) as particular Gentile nations forming world kingdoms whose governmental rule had been established in Babylon (the first by conquering the Assyrian Empire [the beginning of the Babylonian kingdom under Nebopolassar, then several years later under his son, Nebuchadnezzar], and the latter two by conquering Babylon itself), and this part of the prophecy has been fulfilled and is a matter of history.

But should the fourth part of the image (or the fourth beast) be identified as Rome? There are two main reasons why people interpret the prophecy after this fashion:

1) Rome was the next world power following Greece.

2) The words, “and the people of the prince that shall come shall destroy the city and the sanctuary,” in Daniel 9:26, are usually associated with a Roman destruction in history (by Titus in 70 A.D.) and a Roman prince in prophecy (the beast of Revelation 13, Antichrist).

In this respect, both the historical and prophetic aspects, as they are said to relate to Rome, are connected with the fourth part of the image (or the fourth beast).

Greece was the third kingdom (represented by the belly and thighs of brass on the image); and the fourth kingdom (represented by the legs of iron, and in its final form by the feet part of iron and part of clay) would, from history, seem to be Rome — the next world power following Greece — with the final form of the image looked upon as a revived Roman Empire. And this interpretation would appear to be substantiated by Daniel 9:26.

In this verse, as previously shown, “the prince that shall come,” would be Antichrist; and “the people of the prince [understood as ‘his people’],” who would one day destroy the city of Jerusalem, are looked upon as a reference to the Romans destroying Jerusalem in 70 A.D. under Titus. Thus, Antichrist is said to be a latter-day Roman prince who will rule a revived Roman Empire.

In this respect, all four parts of Daniel’s “great image” except the feet would have a historical fulfillment. The legs would represent the Roman Empire in history, and the feet would represent the revived Roman Empire during the Tribulation.

And the same would hold true for the corresponding description set forth by the “four great beasts” in Daniel chapter seven. The first three beasts would have a historical fulfillment, and the fourth would have a fulfillment in both history and prophecy. The fourth beast would represent the Roman Empire in both history and prophecy, corresponding to the legs and feet of the image.

Is the preceding though the way Scripture sets forth the fourth and final part of this Babylonian kingdom? Or is this an attempt to interpret biblical prophecy through using events in secular history rather than interpreting prophecy by comparing Scripture with Scripture? The answer is easy to ascertain if one remains solely within that which Daniel (and related Scripture) reveals about the whole matter.

Note first of all that Daniel’s image is seen standing in Babylon (Daniel 2:31). This image has to do with a Babylonian kingdom from beginning to end. The “head of gold” has to do with the kingdom of Babylon under Nebuchadnezzar and any immediate successors prior to the conquest of the kingdom by Gentile power(s) represented by the breast and arms of silver (Daniel 2:37-38). The “breast and arms of silver” have to do with the Medes and the Persians coming in and conquering the preceding kingdom (Daniel 2:39; 5:28, 31). And the “belly and thighs of brass” have to do with the Grecians coming in and conquering the kingdom ruled by the Medes and the Persians (Daniel 2:39; 8:6-7, 20-21; 10:20).

(Aside: Ref. The Great Image and Four Great Beasts in this site.)

The mechanics of the preceding, of course, form the interpretation held in common by almost anyone reading Daniel. This is simply what the record in Daniel states, along with secular history.

But note something often overlooked about the preceding: This kingdom is Babylonian throughout. The powers represented by the head of gold, the breast and arms of silver, and the belly and thighs of brass all reigned from Babylon.

When the Medes and the Persians came in and took the kingdom in 538 B.C., they reigned from Babylon and were still there when Alexander the Great came over in 330 B.C., two hundred and eight years later. Then, when Alexander the Great took the kingdom, he also reigned from Babylon. In other words, the image is not seen lying down, with the head of gold in Babylon, the breast and arms of silver in Media and Persia, and the belly and thighs of brass in Greece. That’s not the picture at all. The image is seen standing in Babylon. It is Babylonian in its entirety.

(Note that “Babylon” in history was a city-state, which, from biblical prophecy, will evidently exist once again when the final form of Daniel’s image appears [i.e., Babylon existing as a city-state yet future as well]. In this respect, Babylon is used in Scripture referring to both the city and the state, which included [and evidently will include] a number of Middle Eastern cities or countries; cf. Jeremiah 51:29-32, 42-43].)

The fact that the image in Daniel chapter two is Babylonian in its entirety is one place where those who view a Roman Empire next in the prophecy go astray. Rome had nothing to do with a reign from Babylon in history. The capital of the Roman Empire was Rome, not Babylon. And Rome is not Babylon, regardless of the attempts by some individuals to see certain things moved from Babylon to Rome in time past, seeking to align and identify Rome with Babylon in this respect.

Those viewing Rome as representing the fourth part of the image try to press secular history into biblical prophecy at a point where it seems to possibly fit, but really doesn’t. Then they further complicate the matter by a misinterpretation of Daniel 9:26.

But the most interesting thing about the whole matter — the central thing that voids all thought of Rome having a part in the prophecy — is the fact that Daniel identifies all four parts of the image, and he identifies the fourth part as being other than the Roman Empire. Daniel, in his identity, has Antichrist coming into power following a four-way division of the kingdom after Alexander the Great’s death. The kingdom under Antichrist follows the Greco-Babylonian kingdom and is represented by the legs of iron, and in its final form by the feet part of iron and part of clay.

(No break in time is seen in the book of Daniel between powers represented by the third and fourth parts of the image, similar to no break in time subsequently being seen in the book between the sixty-ninth and seventieth weeks in Daniel’s Seventy-Week prophecy [Daniel 9:24-27]. However, it is evident from both biblical and secular history that a break in time exists at these respective points in both prophecies, though no break in time precedes these in either prophecy.

This break in time though between the third and fourth parts of the image doesn’t lead to, and end with Rome. Rather, it leads to, and ends with a kingdom in the Middle East, the kingdom of Antichrist. As with Daniel’s subsequent prophecy of the Seventy Weeks, events seen occurring within the prophecy itself cannot occur during the break in time not seen in the prophecy. Events seen in the prophecy must occur within time covered by the prophecy.

For example, the destruction of Jerusalem in Daniel’s prophecy of the Seventy Weeks [Daniel 9:26] must occur within time covered by the prophecy itself, not outside of this time [as the destruction under Titus in 70 A.D. would be]. If this destruction didn’t occur during time covered by the first sixty-nine weeks [which it didn’t], then it must occur during time covered by the seventieth week. And events foreshadowed by the things stated about the great image and the great beasts [Daniel 2; 7] must be understood the same way.

In the preceding respect, it is just as impossible to fit Rome into the prophecy regarding the great image and the great beasts [Daniel 2; 7] as it is to fit Titus’ destruction of Jerusalem into the prophecy of the Seventy Weeks [Daniel 9].)

The first part of the image is identified in Daniel 2:37-38. Then, following this, the remaining three parts of the image are presented, though not identified at this point in the book. Then, note the prominence given to the fourth part — two verses cover the first part (Daniel 2:37-38), one verse covers the next two parts (Daniel 2:39), but six verses are devoted to the final part, along with its destruction (Daniel 2:40-45). And such prominence relative to the fourth part is true elsewhere in Daniel as well (see Daniel 7; 8; 11).

Why would such prominence be given to Rome and not to nations associated with the first three parts of the image? It’s not! Rather, it’s the kingdom of Babylon under its last king (Antichrist) that occupies the forefront in the book of Daniel.

The identities of the other three parts of the image, beginning with the breast and arms of silver, are given in the interpretation of the vision of the “four great beasts,” and this interpretation is provided in chapters seven and eight. The “four great beasts” are said to represent four kingdoms (four sequential kingdoms forming the one Babylonian kingdom [Daniel 7:17; cf. Daniel 7:23]), and beginning with the second beast, the last three are identified in Daniel 8:

For the identity of the second, compare verses three and four with verse twenty (cf. Daniel 5:28, 31).

For the identity of the third, compare verses five through eight with verses twenty-one and twenty-two.

For the identity of the fourth, compare verses nine through fourteen with verses twenty-three through twenty-six.

Note that the identity of the second is Media and Persia (a dual kingdom, corresponding to the breast and arms of silver on the image), the identity of the third is Greece (corresponding to the belly and thighs of brass), and the identity of the fourth is the kingdom under Antichrist (corresponding to the legs of iron and the feet part of iron and part of clay).

Where is Rome? Rome is not in the prophecy!

Following Alexander the Great’s death, the kingdom was divided among his four generals (Daniel 8:8, 22), and the vision then goes immediately into the days of Antichrist yet future (the “little horn” in Daniel 8:9 is not Antiochus Epiphanes, but Antichrist [see parallel verses, Daniel 8:23-26]).

So, what happened? The kingdom under Alexander the Great’s four generals gradually faded from view. And though the prophecy in Daniel chapter eight covers this division of the kingdom following Alexander the Great’s death (Daniel 8:8b), it does not cover events during the reign of these four generals following this division. Rather, following this division of the kingdom, Daniel’s prophecy in chapter eight goes immediately into the power represented by the fourth part of the image (or the power represented by the fourth beast), i.e., into the days of Antichrist (Daniel 8:9ff).

(The same prophetic scene is repeated in Daniel 11:3-4, 21ff [4a], providing additional details. And whether the verses lying between the division of Alexander the Great’s kingdom in this section [Daniel 11:4a] and the appearance of Antichrist [Daniel 11:21] — i.e., Daniel 11:4-20 [4b] — are looked upon as depicting events during the years following Alexander the Great’s death or depicting events during the several years immediately preceding Antichrist’s rise to power is immaterial insofar as the matter at hand is concerned. Exactly the same thing is seen in chapter eleven as was previously seen in chapter eight. The kingdom seen following the four-way division of Alexander the Great’s kingdom is the same in both chapters — Antichrist’s kingdom, not a Roman kingdom [cf. Daniel 8:8-9, 21-23; 11:4, 21].

The preceding has been worded in the manner seen in order to show, regarding the matter under discussion, that it wouldn’t really make a difference which interpretation of Daniel 11:4-20 [4b] was followed. But to clarify matters regarding the proper interpretation of these verses, Daniel 11:4-20 [4b] has to do with events yet to occur in the future, not with events that have already occurred in the past. These verses provide commentary on previous verses in Daniel having to do with Antichrist’s rise to power during the first half of the Tribulation — subduing, conquering, three kings [Daniel 7:7-8, 24; 8:8-10; 11:4], then three others [Daniel 11:5-20], with Antichrist arising as the seventh [Daniel 11:21ff], exactly as seen in Revelation 12:3; 13:1; 17:8-11.

The first three kings conquered in Daniel chapter eleven [Daniel 11:4] have to do with Alexander the Great’s kingdom following his death [the kingdom was divided among his four generals]. The beast, Antichrist [the “little horn” of Daniel 8:9], coming out of the northern division of this kingdom, is seen subduing “three kings” [cf. Daniel 7:7-8, 24; 8:9-10]. That is, from the standpoint of the way that the matter is set forth in Daniel, he will be seen controlling this northern division of the kingdom and conquer the three kings controlling the other three parts of the kingdom [a kingdom still seen in Scripture as possessing life, still seen as existing, in the end times (cf. Daniel 2:35; 7:12)]. And, conquering these three other kings will give the “little horn,” Antichrist, control of the entire kingdom — something necessary if he is to control the governmental power depicted by the complete image.

Thus, Antichrist’s kingdom [a yet future kingdom, existing during the Tribulation] will emanate out of Alexander the Great’s kingdom [depicted by the third part of the “great image” (Daniel 2) or the third “great beast” (Daniel 7)], not out of that which is depicted by the fourth part of the “great image” or the fourth “great beast.” Knowledge of this fact alone, clearly stated in Daniel, will show that Rome can have no part in the entire matter.

Through the progression of events seen in the book of Daniel, necessitating that they be the same in the book of Revelation, the kingdom of the beast becomes the fourth kingdom, a kingdom that will not exist in any visible form before this man appears on the scene. And this kingdom, of necessity, will be a Middle Eastern kingdom (cf. Psalm 83:1ff; Daniel 11:1ff), not a Roman kingdom as is so often taught.

For additional information on the preceding, refer to Chapter 25, “The Beast — In Revelation,” in the author’s book, in this site, The Time of the End BOOK.)

About two hundred and eighty years following Alexander the Great’s death (about 40 B.C.), Rome appeared on the scene as the succeeding world power, but not as a world power fulfilling any part of Daniel’s prophecy surrounding the kingdom of Babylon. This prophecy will not again continue to be fulfilled until Antichrist appears during Daniel’s Seventieth Week. Then, and only then, will the fourth part of the image from Daniel chapter two and the fourth beast in Daniel chapter seven come into existence.

2) Daniel Chapter Nine

Now, what about “the people of the prince who is to come” in Daniel 9:26? Does that not refer to a destruction of Jerusalem in 70 A.D. and to the Romans being Antichrist’s people in history?

Not at all!

First note the expression, “the people of the prince who is to come,” and compare this with a similar expression in Daniel 7:27 KJV — “the people of the saints of the most High [lit. ‘the high places’ (also plural in the Hebrew text in Daniel 7:18, 22, 25b)],” who will one day take the kingdom (Daniel 7:18).

Note in verse eighteen that the ones who will one day take the kingdom are said to be “the saints of the most High [‘the high places’],”and in verse twenty-seven they are said to be “the people of the saints of the most High [‘the high places’].” The expression, “the people of the saints of the most High [‘the high places’]” in verse twenty-seven, is, contextually, a reference to the saints themselves from verse eighteen.

And this same type of expression in Daniel 9:26 should be understood in the same way that interpretation has already been established in the previous chapter of the book. The expression, “the people of the prince” in Daniel 9:26, contextually, has to be understood as a reference to the prince himself (and possibly also including those ruling with him). Failure to recognize the book’s own built in interpretation for Daniel 9:26 has resulted in confusion.

The destruction of Jerusalem in Daniel 9:26 (a destruction occurring outside the scope of Daniel’s Seventy-Week prophecy), as previously seen, is not a reference to the destruction that occurred in 70 A.D. but rather a reference to a future destruction under Antichrist in the middle of the Tribulation. This is the same destruction referred to in Luke 21:20-24 (cf. Revelation 11:2). Also note that Matthew 24:15ff and Luke 21:20ff parallel one another, depicting events in and around Jerusalem beginning in the middle of the Tribulation. Matthew’s gospel centers on one aspect of the matter (the rebuilt Temple on the Temple Mount in Jerusalem), and Luke’s gospel centers on another aspect of the matter (the city of Jerusalem itself).

The destruction in Daniel 9:26 must occur within the framework of time covered by the Seventy Weeks. This destruction has to do with events occurring in connection with Daniel’s prophecy of the Seventy-Weeks and can only occur during time covered by this prophecy, and contextually it occurs in connection with Antichrist breaking his covenant with Israel in verse twenty-seven (cf. Daniel 11:22-32; 12:11; Matthew 24:15; 2 Thessalonians 2:3-4; Revelation 6:3-4).

And where this man’s actions will then lead is outlined in detail in both the books of Daniel and Revelation, along with a number of other books and numerous sections of Scripture. This is the man whom God, in the final analysis, will use to bring His plans and purposes surrounding Israel to pass. Despite this man’s goals, aims, ambitions, and aspirations — as he exercises power and great authority from Satan’s throne itself (Revelation 13:2) — God, in His sovereign control of all things, will use this man to bring both Israel to the place of repentance and Gentile world power to the place of destruction.

This will be followed by God’s judgment falling upon this man, on the basis of the unchangeable principles set forth in Genesis 12:3.

Then, God’s firstborn Sons — Christ, Israel, and the Church (following the adoption) — will occupy their proper places on and over the earth during the ensuing Messianic Era.

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Why God Made Dogs

When God had made the Earth and Sky, the flowers and the trees,

He then made all the animals, and all the birds and bees.

And when His work was finished, not one was quite the same,

He said, "I'll walk the Earth of mine, and give each one a name."

And so He traveled land and sea, and everywhere He went,

a little creature followed Him, until it's strength was spent.

When all were named upon the Earth,

and in the sky and sea, the little creature said,

"Dear Lord, there's not one left for me."

The Father smiled and softly said, "I've left you 'til the end,

I've turned my name from back to front, and called you DOG, my friend."

God spelled back to front!

Why God Made Dogs Too.docx

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